viz. Eternal life There is no creature hath a more noble end then Man there is neither Seraphim Angel nor Arch-Angel that surpasses Man in his end How should the thoughts hereof cause every Christian's end and design to take a nobler flight then to stay within the narrow bounds of a visible Sphear things of another world should raise the hearts of such noble creatures as Men are and not be contented with such things as they dayly see with their eyes and touch with their hands The things that we dayly see being but small inconstant and of short continuance the other great firm and in fine Eternal and answer the end wherefore God gave us life The excellency of any thing lies herein when it answers the end whereunto it was assigned what is a thing good for that does not answer the end whereunto it was assigned The end wherefore Men will get a Clock into their houses is to strike what is a clock good for that will not strike it does not answer its end The end wherefore Merchants are at great charges to build or buy Ships is to sail in them upon the Waters What is a Ship good for that will not sail it does not answer its end The end wherefore a Man hires a Servant is to do his work what is a Servant good for that will not do the work he is set about he does not answer his end The excellency of any thing lyes herein when it answers the end unto which it was assigned so herein lyes the excellency of a Christian viz. To attain unto the end wherefore God gave him a being Hence it is that the Apostle goeth about to breed in us an holy Ambition telling us we are born for higher matters then any earthly things are therefore not to be so base minded as to dote on these transitory things but to seek after things above Col. 3. 1 2. v. though we may have Temporalia in usu yet should we have aeterna in desiderio Temporal things may be by us used but Eternal things should be by us desired It is said of Isidore that being at a great Feast and there beholding a great sign of God's bounty towards the sons of Men suddenly breaks forth into abundance of tears being demanded the cause for and said he I here feed on earthly creatures that am created to live with Angels 8. From that willingness to dye and to have an end put to this tâ—mporal life that the injoyment of Eternal good things will work in us That Man will never be unwilling to dye that can say as St. Paul does Phil. 1. 21. v. Mors mihi lucrum to dye is gain Death will no ways indamage me but rather turn to my advantage hereby I shall gain heaven though I lose the earth and an happy Eternal life though I have an end put to this miserable and mortal life Not every one is thus a gainer by Death they that have labored only to gain the world the more they have gained whilst they did live the greater is their loss when they dye It was a good saying of one to a great Lord upon his shewing him his stately House and pleasant Gardens Sir you had need make sure of Heaven or else when you dye you will be a very great loser When men are sure to lose by death t is no wonder if they be loath to submit unto death How many tell us they have been utterly undone by great Losses some have lost all by Fire others by Water some have lost all by Theeves and others at Land some again have lost all by Pyrates and Shipwrecks at Sea but the greatest number of men are undone by death Death robbs them of all death spoyles them of all their great Estates in the world and takes away from them what they were unwilling to part with When the Duke of Venice had shewn unto Charles the Fifth the glory of his Princely Pallace and earthly Paradice the Emperour instead of admiring it or him for it only returned him this grave and serious memento Haec sunt quae faciunt in vitos mori These are the things which make us unwilling to dye Some of the Turks have said they did not think Christians believed there was an heaven because they saw them so loath to dye and to go to it such an aspersion have some of those Infidels cast upon our Religion but none are loath to go out of this world but such as have not made sure of Eternal good things laid up in Heaven When the people of Israel were come to the very entrance of Canaan the children of Reuben and the children of Gad regarding not that good Land desired Moses that they might stay on this side Jordan because it was a place meet for their droves of Cattel which they more respected then their passage into Canaan Numb 32. 2. and following verses they were loath to go over Jordan the land on this side Jordan pleased them so well not far unlike these children of Reuben and Gad are they who be of that Cardinals mind unwilling to quit their parts in Paris for any hopes whatsoevr of Paradice loath to quit the pleasures and profits of this life in hope of those incomprehensible joys of Eternal life and esteem more of one Bird in the hand then two in the bush Certain it is a Man will never yield to part with this life untill he have gotten good hopes of a better life t is that will help a Christian to out-face Death He that hath gotten treasures laid up in Heaven will not be loath to part with the greatest treasures upon Earth Nay such will rather rejoyce at the sight of those things they have so longed to see and now must possess to all Eternity Contemnuâ—t presentia ad futura festinant little regarding things present and hastening toward things to come such a one can say when death approaches Mâ—riar ut videam I am willing to dye that I may see God and Christ and all the Eternal good things of Heaven And with St. Paul I desire to be dissolved and to be with Christ which is farr better Phil. 1. 23. And with Babylas slain by Decius in the words of the Psalmist Return unto thy rest O my Soul for the Lord hath been beneficial unto thee and now my soul be glad for now cometh thy rest thy sure rest thy sweet and never fading rest and can truly say he is willing rather to be absent from the body and to be present with the Lord. 2 Cor. 5. 8. v. This was it made the Martyrs go to their death with cheerfulness and songs and run to the Stake as to a Garland It was the sight of these things that made them not loath to dye any kind of death as some of them being asked what made them so to suffer they have named that Text 1 Cor. 2. 9. Eye hath not seen nor Ear heard neither hath it entred into
the heart of Man the things that God hath prepared for them that love him Though death spoyl such a one of all the good things of life yet like the believing Hebrews mentioned Heb. 10. 34. v. he takes joyfully the spoyling of his Goods knowing in himself that he hath in Heaven a better and more induring substance It is storied of the Duke of Bulloin and his company when they went to Jerusalem as soon as his company saw the high Turrets they gave a mighty shout that the Earth rang so when a Christian at death that all his life long hath been providing Eternal good things shall see the Turrets of the heavenly Jerusalem shall see that induring substance laid up for him in Heaven shall see those Rivers of Pleasure that are to be had at God's right hand for evermore shall see those things that now are invisible shall see such things as no mortall Eye ever saw shall see what no heart is able to conceive and shall see that all these things are his own and that they shall now be possessed and injoyed by him for ever unto all Eternity what joy what gladness what rejoycing of heart will there be in him In some places of the West Indies there is an opinion in gross that the soul is immortal and that there is a life after this life where beyond certain hills they know not where those that dye in the defence of their Countrey should remain after death in much blessedness which opinion made them very valiant in their fights and willing to dye in defence of their Countrey The bare opinion of the Druides who taught that the soul had a continuance after its seperation from the body made many of their followers hardy in great attempts and abated in most the fear of Death When a Christian hath labored for and by his labor obtained what will nourish his immortal Soul unto Eternal life and be provision for it in Eternal life none can express the willing thereof to leave the body A Christian now looks upon Death to be a valley of Achor a door of hope to gain entrance into Paradice to bring him Malorum omnium ademptionem bonorum omnium adeptionem a removal of all things that are evil and an enjoyment of all things that are good and that not good only for a season but for Eternity Old Hilarion could not but wonder his soul should be so loath to depart out of his body and therefore when he lay a dying it is said of him he bespake it in this manner Soul get thee out thou hast for seventy years served Christ and art thou loath to depart or afraid of Death When a Christian hath husbanded all the time of life for the good of his Soul and finds it stored with grace and assured of glory he is not afraid or unwilling that his soul should leave his body he hath hope in his death and that makes him to be be willing to submit to death Pro. 14. 32. v. The wicked is driven away in his wickedness but the righteous hath hope in his death I have done with two of the first perticulars I propounded to speak to upon this Point I have shewed by way of Explication when a man may be said to labor for Eternal good things and I have shewed by way of Demonstration That Eternal good things are to be labored for The third perticular propounded was to speak something by way of Confirmation and here I shall shew that labor is chiefly to be used for and about Eternal good things CHAP. VI. I come now to Confirm this Truth That the great labor and pains of every Christian ought chiefly to be imployed not about perishing but Eternal good things To which end I shall speak to these following Perticulars 1. OVr labor and pains ought chiefly to be imployed not about perishing but Eternal good things because God hath commanded it 2. Our labor and pains c. Because Eternal good things are the chiefest of good things 3. Our labor and pains c. Because Eternal good things are lasting good things other good things are perishing good things 4. Our labor and pains c. Because Eternal good things are good things always desirable good things that a man shall never be weary of 5. Our labor and pains c. Because Eternal good things are the only satisfying good things 6. Our labor and pains c. Because Eternal good things concern our Souls other good things concern only the body 7. Our labor and pains c. Because our labor about Eternal good things will not be in vain 8. Our labor and pains c. Because even to Eternity it self it will never repent us to have bestowed the greatest labor and pains about Eternal good things 1. I shall begin with the first of these eight and say something to that Good reason there is that Our labor and pains ought chiefly to be imployed not about perishing but Eternal good things Because God hath commanded it it is charged upon us as a duty and if we obey not we run our selves into a spiritual Praemunire that Almighty God who tells the number of the Starrs calling them by their names he charges us to do so and if we obey him not we offer an affront to his Soveraingty as if his will were not reason enough for his commands And to his wisdom as if he did not know what Laws were good for us And to his Justice as if the ways of God were not equal If any ask me Quis requisivit who hath required this at our hands who requires that our labor should chiefly be about Eternal good things I answer It is the great GOD of Heaven and Earth that by his word made all things to whom the Winds and Seas obey And it is well we have express commands from God in Scripture for this else the world is full of curious Heads and prophane Hearts to outface and out-wrangle such a Truth nay any truth indeed which men are laborâ—â—â— oath to yield unto so ready are carnal men to be the Devil's Proctors against God and haveing their wits and spirits whetted upon the Devil's whetstone to cavil against spiritual and flesh-crossing truths I wish all that do love God and do make it their daily work to labor chiefly for Eternal good things may be all of the mind of that reverend Baldassar as he expresses it in an Epistle unto Oecolampadius Veniat veniat verbum Domini submittemus illi sexcenta si nobis essent colla Let but the word of God be urged upon us and we shall not be unwilling to lay down our very lives in obedience thereunto were this but the resolve and holy temper of Mens hearts a few Scriptures would serve to confirm such truths that Ministers do preach upon I shall here commend only one unto you and I think it may be as good as many t is that in Matt. 6. 33. v. But seek ye
God knowingly But being in the Agony of Death and considering more throughly of his account he was to give to God fear struck into him and these words brake from him Oh would to God I had never reigned Oh that those years I have spent in my Kingdom I had lived a private life in the Wildreness Oh that I had lived a solitary life with God how more securely should I now have dyed how much more confidently should I have gone to the Throne of God What does all my glory profit me but that I have so much the more torment in my Death Christians experience the truth of what I am saying when you please When you hear of some such lying upon their Death-beds Go to such a one whilst he is gasping out his last breath and ask him What does the world do you good now do Riches profit you now do your great Possessions stand you in stead now does that which your cheifest labor and pains was laid forth upon do you good now Then you may expect to hear the words of a great Courtier who when he came to dye did most lamentable cry out Plus temporis operaeque se palatio quam Templo impendisse That he has spent more time in the Palace then in the Temple so they that they did all their life long spend more time and take more pains and labor for Temporal good things then for Eternal good things for Earth then Heaven but what they labored for so much does them but little nay no good now and makes them as he said have the more torment in their death O the Testimony of a Man's Conscience upon good grounds that he hath lived graciously been afraid of Sin walked according to the rule of Gods word labored cheifly not for perishing but Eternal good things will afford more joy and comfort in a dying hour then all the world can And I cannot think but that in cool blood not one amongst many that hunt after these things below so much but he will subscribe to the saying of the wise Man Pro. 10. 2. Treasures of wickedness profit nothing but righteounsness delivereth from death from Death Eternal to be sure 3. Temporal good things will do those who injoy them no good in the Grave though they possessed whilst living all the Riches of the Indies yet when they dye they can carry nothing thereof with them Naked came I out of my Mothers Womb says Job and naked shall I return â—â—ither Job 1. 21. v. Job brought nothing with him when he came into the world and to be sure he should carry nothing with him out of the world Job's wealth and great substance could not descend into the Grave with him hereunto agrees that in Psal 49. 17. v. read the 16. v. Be not thou afraid when one is made rich when the glory of his House is increased 17. v. For when he dyeth he shall carry nothing away his glory shall not descend after him Though to gain these things here Men weary their bodies perplex their thoughts rack their consciences and indanger their Souls yet carry they nothing to the grave with them so saith the Apostle 1 Tim. 6. 7. v. For we brought nothing into this world and it is certain we carry nothing out There is no man that is rich in the Grave more then another The King is as poor there as the basest Peasant in his Kingdom his Crown and Scepter his great State and glory follow him not thither no all differences end in the grave if we do search Graves and Sepulchers those chambers of Death we shall discover no difference amongst those bones we find there betwixt the Rich and the Poor the Master and the Servant the greatest Lord and the lowest Subject Sculls wear no wreaths or marks of Honor there Vetera fraugantur sepulchra ossa divitum agnoscas non opes Open the graves of rich men and see what is there you may find the Misers bones but not his riches Salandine that great Conquerour carryed nothing with him thither but his Winding sheet Alexander that would have been the greatest and richest Man in the world in the grave is lesser and poorer then the poorest man in the world It is remarkable what one reâ—ates concerning a Stone that was presented to Alexander the nature of it is said to be thus that being put into the one part of the ballance it weighed down whatever was put into the other part of it but if a little Dust were cast uâ—on the Sâ—â—â—e then eâ—ery thing weighed down the stone and he that brought the stone being asked what he meant by it he answered O Alexander thou art this Stone thou whilst thou livest doest weigh down all that are against thee and treadest down all before thee but when thou comest to dye and there is a little Dust thrown upon thee then every man will outweigh thee and then thou wilt be less then any man in the world Then his conquered Kingdoms then his large Dominions and great Treasures would not do him any good It was but a foolish action of one that I have read of and bespoke him to have an heart wholly taken up with the things of this world that being near death clapt a twenty shillings piece of Gold into his mouth saying Some wiser then some I 'll take this with me however 4. Temporal good things will do those who injoy them no good at the day of Judgment Where Luk. 21. 27. v. They shall see the Son of Man coming in a cloud with power and great glory having Math. 25. 31. v. all his Angels with him Being ordained of God to be the Judg of quick and dead Act. 10. 42. v. For he hath appointed a day in the which he will judg the world in righteousness by that Man whom he hath ordained whereof he hath given assurance unto all men in that he hath raised him from the Dead Act. 17. 31. v. And can I name the day of Judgment without putting all that hereof into a shaking fit of an Ague without causing their thoughts to be troubled the joynts of their Loyns to be loosed and their knees to smite one against another as Belshazzar's did at the sight of the hand writing upon the wall Dan. 5. 6. v. and without causing them to tremble as Felix did when he heard of the Judgment to come Act. 24. 25. v. Or as the people of Israel did at the giving of the Law with thundring in the Mount Exod. 9. Then those men that here could never be contented with their condition but would be higher and higher richer and richer greater and greater laboring only for Temporal good things but neglecting Eternal good things will wish they might be turned into beasts or birds or stones or trees or air or any other thing yea Nothing rather then be brought before the Judg at that great Assize held not for a particular County or Kingdom but for the whole World to hear
in Judgment against many Christians That he would rather neglect his means thâ—n his mind his farm than his soul To be stored with Eternal good things will cause our souls afterwards to go out of our bodies upon the wings of joy calmness and serenity of spirit and with full sail for heaven This will make a Christian sweetly to sing with old Simeon Lord now let thy servant depart in peace And say as Hillary said to his soul Soul thou hast served Christ thâ—s Seventy years and art thou afraid of Death Go out soul go out But without this with what a dreadful Out-cry and Shrike will poor souls leave the body seeing themselves attended only with a black guard of Divels and no other place provided for them but the burning Lake and bottomless Pit with no other treasure inriched but the curse and wrath of the Almighty Not to have labored and taken pains for what will do the soul good will prove bitterness in the end It is storied of Caesar Borgias that being sick to death that he lamentingly cryed out When I lived I provided for every thing but Death now I must dye and am unprovided to dye this was a dart at his heart and believe it it will be at last a dagger at their hearts who now take care for their bodies but neglect their souls who labor and take pains to make provision for their ignoble part but make no provision for their more noble part When the body shall lye under its short breathings cold sweats dying groans and hastening to the Grave where worms and filthy Vermine must feed upon it and the soul hath nothing to comfort it now that it is passing into Eternity surely such a soul must needs be amazed at the â—nsuing change Oh that Christians were wise to consider these things that they would make it their work to provide for their souls to furnish them with that will prove Eternal that they would labor for spiritual and heavenly excellencies that they would acknowledg one soul to be more worth than many worlds God hath given to each of us a soul and to each of us but one soul It was a wretched and most foolish speech of a prophane Noble Man of Naples who said that he had two souls in his body one for God and another for whosoever would buy it Omnia Deus dedit duplicia saith one speaking of bodily members God hath given men double members two eyes if one be lost the other supplies the want of it two hands two ears two feet that the failing of one may be supplyed by the help of the other Animan vero unam but one soul if that perish there is not another to supply its loss And it is no other than madness and folly to look after the body and neglect the soul to gratify the body but to lose the soul With what hopes can such look to receive mercy and comfort from God in a dying hour It is reported of Alphonsus King of Arragon when a Knight of his had consumed a great patrimony by lust and luxury and besides ran into debt and being to be laid into prison by his Creditors his friends petitioned for him to the King the King answered Si tantam pecuniam vel in sui Regis obsequium vel patriae commodis vel sublevandis propinquis impedisset audirem nunc quoniam tant as opes impendit corpori parâ— est ut luat corpore If he had spent so much money in the service of his Prince or for the good of his Countrey or in relieving his Kindred I would have harkned but seeing he hath spent so much upon his body it is fit his body should smart for it So when those who now labor for the world and the things thereof that only concern the body and profit the body but neglect what concerns the soul and would profit the soul I say when these come and look up to God for comfort and mercy when all comfort from the world is gone God may justly answer If they had labored not for the meat which perisheth but for that meat which indureth unto everlasting life If they had labored as much for what would have done their souls good as for what they saw would do their bodies good I would have heard them but as they have neglected their souls in their life I will not care for their souls at death 7. Our labor and pains ought cheifly to be imployed not about perishing but Eternal good things Because our labor about Eternal good things will not be in vain In Malachy his time some did not stick to say It was in vain to serve God Mal. 3. 14. v. they did as others now think their pains in vain hypocrites they were such as would needs persuade themselves that they served God and that truly And being â—uft up with this conceit they thought God should â—hereupon serve them as they would have him and â—hey expected but when he at any time punished them â—or their sins and exercised them with afflictions â—hey presently would cry out It is in vain and to â—o purpose to serve God and what profit is it that we have kept his ordinances and that we have walked â—ournfully before the Lord of hosts Indeed there is many a man that pursues the world with a fruitless and â—ain attempt they rise early go to bed late eat the â—read of sorrows yet all will not do they labor and â—hat hard for what they are not sure to obtain in the world and for that very often which they never do obtain they have but their labor for their pains Quid emolumenti what profit or gain have most afâ—er many a hard days labor utterly disappointed of â—hat they labored for like many such who seek after â—he Philosophers stone Not so a Christian laboring for Eternal good things â—hey are sure to obtain what they labor for their laâ—or will not be in vain That will never befall them which is written of Dioclesian and Maximian Herâ—ulius who suddenly gave over their Empires and cast â—ff their honors and betook themselves to a private â—fe out of rage and madness when they saw themâ—elves labor so much in vain for the rooting out of â—he Christians See that place 1 Cor. 15. 58. v. Thereâ—re my beloved Brethren be ye stedfast unmovable â—ways abounding in the work of the Lord forasmuch â— you know that your labor is not in vain in the Lord. Christians labor herein will not be like those labors that were by way of punishment inflicted upon the Daughters of Danaeus whom the old Poets feigned to be condemned in Hell to fill a bottomless tub with Water and to increase their labor this water they were to carry in Sieves and never to leave work till the tub were full here was a great deal of unfruitful labor here was labor in vain indeed A Christian hath better incouragement to labor his labor is not in vain in the Lord.
use the right means for a time only but perseveres labouring in the use thereof he holds out to the end labouring herein not onely in some good moods and hot fits of zeal or strange pangs of Devotion at certain times of their lives as when they are invited to the Sacrament of the Lord's Supper in times of sickness and fears of death or when some heavy judgement of God hath befaln them but when he devoâ—es himself to a diligent endeavour at all times to store his soul with such things as will for ever be useful to the soul When he followes that good counsel of one Non tantum facite sed perficite and thinks not enough to begin his work unless he crown it with perseverance not ceasing to labour until he come to dy not being weary in well doing for he knows that in due season we shall reap if we faint not Gal. 6. 9. accounting it a shame to faint or be weary in the search of that which being found will more then pay for the pains of searching as one sayes Quaerendi defatigatio turpis est cum id quod quaeritur sit pulcherimum When he follows on to use the right means as the Prophet Elisha followed his Master Elijah whom having once found he would never again go from him never leave him until he saw him taken up into Heaven no more does one truly industrious for the things of Eternity having entred into a course of well doing he never goes from it until he be taken up into Heaven and put into possession of what he hath been labouring for He is like the little Bee which will not off the meanest flower until he hath got something out of it 5. When he will not take up or be put off with any other good things but such as are Eternal he will bless God for the least of the mercies of this life if he have but Offam aq 〈…〉 bread and water if he have but â—ood and rayment as good Jacob desired of God Gen. 28. 20. he is well satisfied therewith and envies not the richest Craesus or Crassus upon the earth and yet will not be put off with the greatest of worldly things for a portion when he is contented with dayly bread with the bread of the day for the day only that he may in diem vivere as birds do the little birds having only what may serve for natures use yet he would not be put off with the greatest of those things which are indifferently distributed to Saints and Sinners Such a one was Luther who when he had great gifts sent him from Dukes and Princes he refused them and saith he I did vehemently protest God should not put me off so t is not that will content me No mercy but the God of mercy would satisfie Davids desire Psal 73. 25. Whom have I in Heaven but thee and there is none upon earth that I desire besides thee David would not be put off with any thing in Heaven or Earth but the God of Heaven and earth should David by his diligent labour and pains have gotten not only the earth but Heaven yet that by David would not have been thought enough to put an end to his labour except he had God also The possession of that which would have made another to say with the rich man in the Gospel Soul take thine ease eat drink and be merry Luk. 12. 19. would not have wrought so upon David until David had what he desired viz. God David from labour would not have been eased As it is said of Caius Marius in choosing of his Souldiers he would willingly admit none into his band that were less then six foot high men of a low mean and ordinary stature would not coâ—â—ent him no he would have such as were of a tall and high stature so when not low mean things of the world but only thâ— highest things of Heaven and Eternity are the objectâ— of a Christians desire then he chiefly labours c. 6. When he goes on to labour and take pains for these eternal good things though he meet with many vexations and sore persecutions when he will onward in the way to Heaven though the way thither be via spinosa sanguinea full of thorns and bryars when he will not be hindred in his journey towards Canaan though he must travel through a wilderness of Serpents and a red Sea When he will follow Christ though he sees Swords and Staves in the way as St. Paul at Miletus tells the Elders of the Church of Ephasus Acts 20. 22 23 24. And now behold I go bound in the spirit unto Jerusalem not knowing the thing that shall befal me there save that the Holy Ghost witnesseth in every City saying Bonds and Afflictions abide me But none of these things move me none of these things discourage me as if he had said For I am ready not to be bound only but also to dye at Jerusalem for the name of the Lord Jesus Act 21. 13. And hath taken up the like resolution as St. Ambrose took up to Valentinian the younger I follow saith he the determination of the Councel of Nice from which neither sword nor death shall ever seperate me when neither the worlds flatteries nor its frowns shall take him off his pains and labour When neither Nebuchadnezars Musick nor his Furnace can alter his resolutions but continues like the three Children who would not leave off to worship God and worship the golden Image though they knew a fiery Furnace heat seven times hotter then ordinary was provided for them Like Daniel that would not be taken off praying unto God though he knew for certain he should be cast into the Den of Lyons Like St. Paul and Barnabas whom neither the Lycaonians preposterous affection to have deified them nor their devillish rage when they about to stone them could procure either of them to yield one hairs breadth like all the Martyrs that noble Army whom neither the threatnings of fire nor the fair and large promises of their cunning and cruel Adversaries could cause them to shrink from Christ When rather then to desist or draw his neck from under Christ's yoak he will be stretched upon the Cross choosing rather to keep his conscience pure then his skin whole and to secure an Eternal rather then a fading inheritance resolving to gain through the assistance of a good God an eternal Crown though he swims to it in blood not mattering what he suffers upon Earth so he may be but Crowned in Heaven and not retiring for any trouble or persecution whatsoever that stands between him and eternal happiness If by any means I might attain to the Resurrection of the dead sayes the Apostle Phill. 3. 11. Ad gloriam caeâ—estem vitam aeternam ad quam Christus exitatus â—st quaeque credentibus ex morte exciâ—â—tis a Deo contingit St. Paul speaketh not of the Resurrection of the dead common to
danger of Storms at Sea but saith he we must go on it is necessary that Rome should be relieved but it is not necessary that we should live It is absolutely necessary that we labor for Eternall good things but it is not absolutely necessary that we labor for Temporal good things For Eternal good things must be had or Eternal evil things will be had either Eternal pleasures or Eternal pains must be had either Eternal bliss or Eternal burnings either Eternal life or Eternal death either an Eternal heaven or an Eternal hell Omnis homo aut est cum Christo regnaturus aut cum Diabolo cruciandus every man will be found to belong either to Christ's flock or the Devils heard either to Christ's sheep or the Devils goats to be vessels of honor prepared unto Glory or vessells of wrath fitted for Destruction you know the old Proverble Aut Coesar aut nullus either a King or a Caitiffe not a Man but must be either Eternally happy with Christ or Eternally miserable with the Devil He that will not labor for the things of Heaven shall never injoy the things of Heaven Those who will abuse their pains in this world will meet with nothing but pains in another world when men make the world only their aim the world only is like to be their gain nothing of Heaven or in heaven Those by whom Eternal good things are here neglected by them Eternal good things hereafter cannot be expected I may ask many men what good they think it will be to them under Eternal Torments to remember that by their great industry and pains they got such an Estate heaped up so much wealth and riches attained to such preferments but neglected the good of their Souls neglected what would have done them good to Eternity We read of some which have sold the Righteous but at no great rate for a matter of nothing for a very small price for a pair of old Shoes Joel 3. 6. Amos 2. 6. But we may see there how much the Lord abhorred that detestable fact and recompenced it upon the neck of the Oppressors And what can they expect who setting a great Estimate upon earthly things and advantages labor more for them then they do for the Eternal welfare of their Souls and afterwards see that their Damnation and perdition is the only reward of their pains that instead of Eternal Felicity they are rewarded with Eternal Miseries and Torments even Torments that cannot be expressed by the tongues of Men and Angels Prisons Dungeons Racks and Gibbets Pangs of Child-birth burning with Scalding Lead drinks of Gall and Wormwood gnawing of Chest-worms raging fitts of the Stone Chollick Strangury Tooth-ach c. are not able to shadow them out Mauritius the Emperor when it was revealed unto him that he should be punished for his great Offences sent unto all the Patriarchal Seas unto all Cities Monasteries c. to desire them to pray that he might be punished in this world and not in the world to come And when again it was revealed unto him that his request was granted but he should lose his Empire Life Children and all he was heartily thankful for it and accepted it as a great mercy the punishment and greatest evils of this world being nothing to those evils of another life Now they who for want of laboring for Eternal good things here shall be thus dealt with hereafter with what anguish of Spirit will they then mourn for ever It was a sad expression of Lysimachus who had lost his Kingdom for one draught of Water O dij quam brevis voluptatis gratia ex Rege me feci servum For what a short pleasure have I made my self a servant And what a soul-sinking thought will it be in Hell O God how have I for preferring Temporal good things before Eternal good things for laboring more after Earth then Heaven made my self a bondslave in Hell for ever and instead of for ever being Happy must for ever be Miserable I may therefore conclude with his words in another case Haec qui pavet cavit qui neligit excidit He that minds these things in time is safe he that slights them is in danger of what of losing Eternal good things and of feeling Eternal evil things 7. From the end wherefore we live to enjoy Eternal good things is the end wherefore God gave us life All things have some end for which they are and man came not into the world for nothing there is an end to be known wherefore God gave him life wherefore God drew him from a not being to a being wherefore God made him to pass from nothing to be a reasonable Creature to be a Man indued with a rational Soul and to be Lord of all things below Now what is this end It is to be made capable of Eternal Happyness capable of Glory capable of an everlasting injoying of God This is the end of Man's life to injoy a life whereof there is no end It is a good saying of one Quis alius noster est finis nisi pervenire ad Regnum cujus nullus est finis What other thing is our end but to come to that Kingdom whereof there is no end The end of a Christian's life is not as Anaxagorus dreamed of the life of Man to behold the Heavens but to live in heaven to serve God upon earth whilst he is here and to injoy endless Joys with God in heaven hereafter Questionless Christians the end why God created us was not for a short season and time to remain in the world there to eat drink sleep ingender and then presently for ever to decay and return to nothing but rather to be pertakers of a most high and inestimable Happyness to all Eternity which is to be given us by God after the Emigration and passing out of this life after our souls shall be divorced from our bodies Christians you that are earthly Angels by the nobleness of Creation were placed in this world not to labor and take pains chiefly for temporal good things but for business of another nature and for a far more important affair and of dearest consequence viz. by all means possible to win and work out glory unto God and to save your immortal Souls For what is a man profitted if he shall gain the whole world and lose his own soul Matth. 16. 26. A lesson that Francis Xaverus counselled John 3. King of Portugal dayly to meditate upon Man himself is the end wherefore all things in the world that are Temporal were created they were created that they might be serviceable to Man but it cannot be that he for whom God made the world should have no further end then to injoy the world certainly the end wherefore Man was created and wherefore Men are dayly born is that they might injoy an Eternal and Supernatural Felicity That which is the last Article of his Creed or Belief is truly the end of his life
were Lords or Ladies Dukes or Dutchesses Kings or Queens on the earth No comfort will it be to them there though they had injoyed in their life-time Mints of Gold and Silver Those that are already gone down to the Dead and are amongst the damned are not at all comforted with the remembrance of what once they had or were Those prisoners of Hell have all their sins there about them their sins which were the cause of their being cast into Hell are with them but they have none of their delights pleasures worldly honors and sensual contentments about them they have nothing of Gold Silver Pearl or their sweet Perfumes about them What is it Christians to be lifted up in this world and in another world to be cast down Here to injoy abundance of all Temporal good things and there to want all things for a short time to shine here in glory and hereafter to consume in misery here to have plenty of all things that can do us good and there to be deprived of all things which would do us good What though a man were now possessor of as much gold as Pope John the two and twentieth was possessor of who is said to have at the time of his death two hundred and fifty Tunâ—s of Gold What though a man had hoarded up as much wealth as Pope Boniface the Eight of whom it is storied that when he was taken by Phillip the Fair King of France and his Palace rifled there was more Treasure found than all the Kings of the earth could shew again And yet after all these great Stores to have no place in Heaven but to be cast down into Hell and there to have nothing to do us good There are thousands that once knew not where to bestow their goods on earth who now know not which way to turn themselves in Hell upon earth they took to themselves the Timbrel and Harp they spent their days in wealth as you have it in Job 21. 12 13. v. Then they lay upon beds of Ivory and stretched themselves upon their Couches and eat the Lambs out of the flock and the Calves out of the midst of the stâ—ll that chaunted to the sound of the Viol and invented to themselves instruments of Musick like David that drank Wine in bowls and anointed themselves with the cheif Oyntments As Amos gives the character of some Amos 6. 4 5 6. Their whole life was but a diversion from one pleasure to another but now know not which way to turn them for a little ease in Hell that prison of the Damned They who here had their Harps and Timbrels to make themselves musick have there no musick but roaring and crying and howling of the Damned they who here lay upon beds of Ivory and stretched themselves upon their couches have there no other beds but what are made of fieâ—y Brimstone pitchy Sulphur scorching Darkness and Fire unquenchable they who here eat the Lambs out of the flock and the calves ouâ— of the midst of the stall have there their most dainty and delicious tasts empoysoned with far worâ—e food then the bread and water of Affliction even food of Divels aâ—d Damned ones they who here chaunted to the sound of the Viol have there no Hymnes but cursings no tunes but wailings no dittyes but blasphemies no songs but lamentations no streins but scriechings they who here drank wine in bowles have there not a drop to cool their tongues no other wine there but the wine of the wrath of God Rev. 14. 10. v. Do but consult History and read the stories of formerages and you will easily find that God hath given the good things of this life ye the best of such things as this world affordeth unto the worst and as Daniel speaketh the basest of men Who but the Nimrods the Nebuchadnezzars the Alexanders and the Caesars have ordinarily been the Lords of the world Even such when they lived fleeted of the cream of earthly enjoyments when the portion of the Saints hath been thin and lean and poor but alas they had their good thngs only in this life as Abraham tells the rich man but now in Hell in another life they enjoy not any thing that will do them good or stand them in any stead Hitherto of the first particular viz. That Temporal good things will not do the wicked man any good in such conditions as God will cast him into I come to the second and that is 2. That Eternal good things will stand a Christian instead and do him good in what ever condition a good man can be cast into As 1. They will do a Christian good and stand him in stead when God shall lay him under affliction 2. They will do a Christian good and stand him in stead when he lies upon a sick bed or a dying bed 3. They will do a Christian good and stand him in stead when he shall be brought to stand at Christ's tribunal in the day of judgement Having named these three things I cannot but conclude him an happy man that hath that which will do him good under those afflictions he may meet with in this life and that will do him good when he shall have an end put to this life and at the day of judgement that follows after this life is ended Christians let me say unto you as Paul once did to Agrippa Do you beleive the Scriptures I know you do And in them these truths are plainly and plentifully proved That Eternal good things will do those good who enjoy them under afflictions at death and at judgement I begin with the first of these three 1. Eternal good things will stand a Christian in stead and do him good when God shall lay him under affliction Nothing more common indeed then to find the worst of men in the best outward condition enjoying abundance of Temporal good things and liveing in prosperity and free from all kind of afflictions so David saies of them That they are not in trouble as other men their eyes stand out with fatness they have more then their hearts can wish but for himself all the day long he was plagued and chastened every morning Psal 73. 4. 5. 7. 12 14. v. And saies Jeremy when he would plead this very case with God Wherefore doth the way of the wicked prosper why are all they in wealth who rebelliously transgress thou hast planted them yea they have taken root they grow yea they bring forth fruit Jer. 12. 1 2. v. Mal. 3. 15. They that work wickedness they are set up yea they that tempt God are even delivered Proud and presumptuous sinners prospered and flourished they carryed the Flagg in the Main-top as if they had been God's special favorites whilst in the mean time it weâ—t fally with those that feared God And Job he askes the like question as Jeremie did before as if he would reason out the matter with God Job 21. 7. v. Wherefore do the wicked live
stood the first Martyr in stead in the storm of his Lapidation and upheld good Jobs heart in an evil day and made him bear so bravely the ruine of a great Estate without repining 2. Eternal good things will stand a Christian in stead and do him good when he lyes upon a sick and dying bed A great part of a Christian's wisdom lies herein always to keep death in his thoughts and what ever escapeth his thoughts not to let death escape them â—â— says God himself Deut. 32. 29. v. O that they were wise that they understood this that they would consider their latter end Memento mori is a motto which some carry in their Rings that is the motto which every Christian should have engraven upon their hearts never to lay aside the thoughts of death The youngest have reason to keep Death in their thoughts as well as the oldest the day of death comes on a pace towards both young and old No sooner does any one begin to live but so soon does he also begin to dye Very careful were the ancients herein As some now will have their Coffins made in their lives time so would they have their Graves King Asa made himself a Sepulcher in his life-time 2 Chron. 16. 14. v. in the City of David So did Joseph of Arimathea John 19. 41. v. Some Heathens would walk among the Graves to put them in mind of death Some have had their Graves before their gates some had a dead Man's Skul presented at their Tables some have had cups made of dead mens skuls to drink out of The Romans of old used to put a Sergeant in the triumphant Chariot of their Generals to keep the triumphing Conqueror within the bounds of moderation and sobriety of spirit and make him even then to have death in his thoughts by crying to him Memento te esse â—ortalem Remember that thou art a mortal man Philip of Macedon directed his Page every morning â—o call at his chamber door with this morning salutaâ—ion Memento mori Remember Death If Heathens were thus careful to keep death always in their thoughts shall not Christians that believe the Doctrine of Eternal life have serious thoughts of Death Thoughts of death would make Christians to labor for such things as will stand them in stead at death As the thoughts of a Famine in Egypt made the Egyptian King to provide for that which would do Egypt good and stand it in stead in the time of the Famine Or as the Governor of some great Fort expecting a Seige will provide for what will do the Garrison good in a Seige that they may not then fear the beseigers that the greatest enemy that comes may not be a terror to them Death is called the King of terrors Job 18. 14. v. Heathens called it The most fearful of all fearful things Hence t is that the hearts of miserable men empty of Eternal good things are kept in straitness and bondage Heb. 2. 15. Through the fear of death all their life-time are subject to bondage some have been so afraid of death that they have commanded their servants not to name death in their hearing O Death that is as I said called the King of terrors is a terrible sight to all Even the godly themselves have a natural fear of death Because they have as all creatures a natural desire of self-preservation and this natural fear being concreated with Man in the state of innocency is not sinful And also because sometimes because their faith is weak and little little Faith will cause great fear Matth. 14. Why art thou fearful O thou of little faith But none more fearful of death then they who have made no provision for Eternâ—â—y that have contented themselves with an Heaven here and never labored for any thing of hereafter But having an intrest in Eternal good things then will sweeten the bitterness of death as the tree did sweeten the waters of Marah Exod. 15. 25. v. this will make a Christian not to be afraid of death At death to have God with us a good Conscience within us and to see Heaven and all those Eternal good things laid up in Heaven before us will do us good and stand us in stead then It was that which comforted David Psal 23. 4. v. Though I walk through the valley of the shadow of death I will fear no evil And he renders his reason why he will not be afraid For thou art with me And as for a good Conscience that is a continual feast but it hath the sweetest relish at death When a man at that time is become like old Barzillai through age and debility 2 Sam. 19. 35. v. his senses of seeing tasting and hearing fail him yet even at that time the relish of a good Conscience will most refresh him I pass to the third viz. To see Heaven before us and might here referr the Reader to what I have said of that with the rest before but let me tell thee Christian such a sight as this will make a dying man look upon death with a smiling aspect it will make him welcom death I remember what I have read of Mandanius a famous Gymnosophist to whom Alexander sent Messengers willing him to come to the Feast of the Son of Jupiter meaning Alexander himself declaring also that according to his obedience he should be rewarded and if he refused he should be put to death The Philosopher first denying him to be Jupiter's Son answered the Messengers that for his gifts he esteemeâ— them worth nothing seeing his own Countrey could furnish him with necessaries and as for Death he did not fear it but wish it rather in that it was a change to a more happy estate So far did meer Philosophy carry men in the opinion of Felicity that death was not to be feared in that to good Men it was the way to Felicity a truth that a Christian may rely upon on better and more certain grounds then a Heathen can It made Seneca imbrace death saying as he bled to death Scalpello aperitur ad illam magnam libertatem via his death made but way to a greater liberty so does the good Man death it makes a way for that which is far better then any thing the world affords And should it trouble a Christian then to yield to death Suppose a Man's Landlord should turn him out of his house that he and his wife and children must lodg in the Streets would he not willingly submit to that person that would remove him out of his present habitation that possibly is but some smoaky hole a dark low and old Cottage and compassed about with bad neighbors into a lightsom large lofty lasting house and where he were sure to have good Neighborhood Would it not do such a one good to think of the exchange he is to make would it not make him willing to remove such an house will stand him in stead indeed And is not the
consuming fire to burn up souls like stuble that had not God for their God yet those who have this intrerest in God they may look upon him not as an enemy that will set himself against them but as a friend that is reconciled unto them not as an angry Judg that will condemn them but as a merciful Father that willingly hath pardoned them they may behold him not as clothed with dread and terror but with mercy and compassion though then God will frown upon them who never labored to get an interest in him yet will he turn away his anger from them who have chosen him for their God and will behold them with a smiling countenance Most men highly value an Interest in great persons and too many value this more then to have an interest in a great God But experience shews how mutable the friendship of men is they are like weathercocks upon Steeples that turn with every wind somtimes in their friendship they are like the Sun in its full strength but anon some cloud of a small or imagined offence darkens all their love and nothing is more common then to find friends dying oftentimes one to another even whilst they live and their somtimes injoyed friendship then does them no good nor stands them in stead whatever be their straits they come into But when once a Christian hath gotten an interest in God God will be a God to him as long as he is God God is a God for ever and he will be his God for ever What God is he was from Eternity and what God is to any he will be to Eternity there shall never come the time when God will withdraw his love or his good will cease towards them He will always do them good and always stand them in stead both in life and death and the day of Judgment God that hath done them good and stood them in their greatest straits of this life will do as much for them at this day An Interest in God did stand David in stead when he was in that great strait at Ziglag the City was burnt by the Philistins in his absence his wives carryed captive the people ready to stone him but David he incouraged himself in the Lord his God So Psal 31. 14. v. there also this man who was a man after God's own heart is in a great calamity and trouble but an interest in God did him good and stood him in stead then For says he I trusted in thee O Lord I said thou art my God God will have them to know that they have not any cause to fear nor be dismayed wheresoever they are or whatsoever condition they lye under so long as they have him to be their God Isay 41. 10. v. Fear thou â—at for I am with thee be not dismayed And he gives the reason which is satisfactory enough to all that know what God is and what it is to have God for their God the reason is in these words For I am thy God O the happy condition of that man who hath God for his God God being his then whatsoever is in God whatsoever God can do and whatsoever God hath is his because God himself is his The propriety that he hath in God extends throughout to all that is in God to all that God is or can do for his good Whatsoever there is in God shall be as truly that man 's for his good as it is God's for his own glory God will do that man good not only whilst he lives but when he dyes for God is not his God only while he lived but when dead he is his God to do him good at death and to do him good at Judgment Whilst he lived God was his God to pardon his sins they both go together I will be their God and I will forgive their Iniquities and remember them no more Jer. 31. 33. v. When he dyes God is his God even when he passeth through the valley and shadow of death he is with him and when his soul leaves his body he sends a guard of Angels to carry that into Abraham's bosom And when the body hath lyen a while in the Grave as he is his God he will raise it up out of the grave to glory in the day of Judgment he shall be made up with God's Jewels at that day Then also an Interest in Jesus Christ will do good let the terror of that Judgment be never so great to the greatest part of the children of men it will not be so to those that have gotten Jesus Christ to be their Saviour and that then shall have Jesus Christ to be their Judg. It will be a dreadful day to all those that have been ashamed to make a profession of Jesus Christ that have been ashamed of the ordinances of Jesus Christ Luk. 9. 26. v. Whosoever is ashamed of me and of my words of him shall the Son of Man be ashamed when he shall come in his own glory and in his Father's and of the holy Angels And that have shewed no mercy to the poor afflicted and distressed members of Jesus Christ that have shut their bowels against those that have been related to Jesus Christ Matth. 25. 41 42. v. Depart from me ye cursed into everlasting fire prepared for the Divel and his Angels But why so sad a doom For I was an hungred and ye gave me no meat I was thirsty and ye gave me no drink I was a stranger and ye took me not in naked and ye clothed me not sick and in prison and ye visited me not And that have had no sincere love to Christ 1 Cor. 16. 22. v. If any man love not the Lord Jesus Christ let him be Anathama Maranatha Let him be Anathama that is let him be accursed When Maranatha when Christ comes to Judgment And that have not yielded obedience to the Gospel of Jesus Christ 2 Thes 1. 7 8. v. The Lord Jesus shall be revealed from heaven with his mighty Angels In flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ. But Jesus Christ will stand them in stead who shall then be found having an interest in Christ Will it not stand one in stead at the barr of Man's tribunal that the Judg upon the bench is his friend that the Judg is one that loves him dearly that he is one who designs the good and welfare of the prisoner that the prisoner knows assuredly Well my Lord the Judg whatever accusations are brought in against me will be my friend I am sure he will save my life I am sure he will acquit me Indeed if the Judg were a man's enemy such a one hath cause to fear So if then the Divel or wicked men were to be our Judges we should have cause to tremble but Jesus Christ he is to be our Judg he that was once judged condemned and executed in our stead is to
Wilderness and that they had been put to fight with the Sons of Anak and other enemies No more did it ever repent any believer when he was once in Heaven that he had taken paâ—ns for heaven Heaven hath made amends for all his pains taken But it will hereafter repent thousands that now labor and toil only after the things of the world but neglect the things of heaven We have Solomon recognizing and reviewing all his works and all his labor that he had labored to do and what finds he vanâ—y and vexation of Spirit no contenâ—aâ—ion no satisfaction but endless vexation enough to convince him to how little purpose he had wearied himself enough to make him repent of all his labor and pains See that place Eccâ—es 2. 11. v. Then I looked on all the work that my hand had wrought and on the labor that I had labored to do and behold all was vanity and vexation of spirit and there was no profit under the Sun So it will be with many men in Hell that here take uncessant pains and as we say labor like an horse when they shall review and recognize all the labor and â—ains they have taken after Temporal good things and what little pains about and for Eternal good things What will be the issue but even endless vexaâ—ioâ— this will vex and torment their Souls throughout all Eternity this will make them say as Solomon in the 2 Eccles 18. v. I hate all the labor which I have taken under the Sun Solomon had got no good no pay that would equallize his pains In 〈◊〉 they will haue the remembrance of all their labor having in their life gained nothing that would equaâ—lize their labor or their loss even tâ—e loss now of heaven and all the Eternal good things of heaven As they say of the Bird that â—â—tâ—eth upon the Serpents Eggs that by breaking and hatching of them she brings forth a perillous brood to her own destruction So do these that sit brooding on the worlds Vanisies the end of all their pains will be but Eternal Destruction When I see some men priding themselves in what they possess in the world but careless of Heaven When I behold them delighting themselves in the many honors conferred upon them by the great bounâ—y of Princes but not minding God's honor When I observe them spending their whole time in voluptuous pleasures that are but for a moment and look no further I call to mind some pleasant rivers that fall into the Sea You know there are many sweet and Chrystal rivers that run pleasantly as it were sporting of themselves winding and turning their silver streams up and down many a pleasant and goodly Meadow a great while but at last they fall into the Salt Sea there they lose their sweetness and become brackish So these men for a while do turn and wind themselves up and down through the Meadows of pleasure and bath themselves in the transitory bliss of this world arising from their great possessions and many honors but for want of laboring for Eternal good things at last fall into the mouth of Hell and there lose all the sweetness of those things and find nothing but the bitter brackishness of Eternal pains How will it now repent them that they labored for Earth so much and for Heaven so little for Temporal good things so much and for Eternal good things so little that they looked more at things below than at things aboâ—e This hath made some bewail their folly at death that ever they set their hearts upon them and so sinfully labored to attain them I have read a sad story of a rich oppressor who had scraped up a great estate for his only Son when this rich oppâ—essor came to dye he called his Son to him and said Son do you indeed love me the Son answered That Nature besides his Paternal indulgence obliged him to that then said the Father express it by this hold thy finger in the Candle so long as I am saying a Pater noster the Son attempted but could not indure it upon that the Father broke out into these expressions Thou canst not indure the burning of thy finger for me but to get this wealth I have hazarded my Soul for thee and must burn body and soul in Hell for thy sake thy pain would have been but for a moment but mine will be unquenchable fire Thus he bewailed that he had wickedly labored after the good things of this life this at the time of his death filled his heart no doubt with no little sorrow and vexation But I do â—erily believe that there never was any laborious Christian but upon his death bed lamented that he took no more pains for these things Nay rather he hath then wished that he had been a thousand times more laborious for them Though a lazy generation of men have accused them for â—oo much preciseness have deâ—ided them for too much strickness and have judged them to be almost besides themselves when they have taken notice of their extraordinary diligence yet themselves could say as Erasmus did Accusant quod nimium fecerim verum Conscientia mea me accusat quod minus fecerim quodque lentior fuerim They accuse me for doing too much but my own Conscience accuseth me for doing too little And what shall I say more have we God's command to labor after Eternal good things are they the best of good things making those Good and doing those Good that injoy them that when others under terrors of conscience upon a dying bed in the grave at Judgment and under everlasting torments will find nothing which do them any good or stand them in any stead these under all their afflictions upon a death-bed and at judgment will not want what will support them under the first comfort them under the second and make them hold up their heads at the third being interested in that everlasting desirable satisfying provision they have made for their souls and shall see their labor for the same hath not been in vain as also that they shall not have cause ever to repent thereof Are not these considerations sufficient to make our hearts serious to improve every hour and minute of time both day and night in the use of all good means to the very end of our days for Eternal good things and not yield to be put off with any other good things whatsoever then such as are Eternal though God keep us low and mean in the world I shall answer one question and then come to apply what hath been said CHAP. VII Question VVHat Reasons may be assigned why men labor so much after Temporal good things that they do neglect Eternal and build their happyness upon so deceitful grounds as earthly possessions and transitory things they account themselves happy in these earthly injoyments whereas a painted face is as certain an argument of a good complexion as this of an happy condition When God
this he kept as the Oratour doth his best arguments unto the last At his last bidding the Devil sheweth him all the glory pomp wealth and dignity of the World with these the Dâ—vâ—l hoped to dazle our Saviour's eyes those windows of the Soul and to imprison his affections as knowing that temptations of profits pleasures and honours are most forcible with men Set but a wedge of Gold in Achan's sight it dazles his eyes it bewitcheth his heart and now Joshuah that could stay the course of the Sun cannot stay him from lusting and laying hold of it Set but preferment before Balaam's eyes herewith they are dazled and his heart bewitched and his Ass never gallops fast enough after it Promise but Judas thirty pieces of Silver and his eyes are dazled therewith and his heart even bewitched that he will betray innocent blood to get it Thousands have dyed of the wound of the eye And so herewith the Dâ—vâ—l hoped to prevail with Christ he shews him all the Kingdoms of the World and the glory of them and saith unto him All these things will I give thee if thou wilt fall down and worship me Matth. 4. 8 9. v. A most tempting object but this Heavenly Eagle had Oculum irretortuâ— and was not at all moved at the beauty and bravery of all the Kingdoms of the Earth the glistering pomp whereof had misled millions when their eyes have been dazled with the gayety thereof As some have had their eyes so dazled with going fires that they have gone out of the good path which would have lead them to their journeys end and have instead thereof been led into hedges and ditches into pooles and waters So have men been turned out of the way leading to Eternal life and have been lead in the way that leadeth to the chambers of death by this means What is told of the Serpent Scytale is applicable here they say of this Serpent that when she cannot overtake the fleeing Passengers she doth with her beautiful colours astonish and amaze them and so dazle their eyes that they have no power to pass away till she have stung them to death Even so the lustre of things below so dazle the eyes of men and bewitch their hearts that they have neither will nor power left in them oftentimes to look after things above 4. Reas Because Eternal good things are not without great labour to be obtained it will cost a Christian some sweat before he getteth into Heaven To climâ— up an high hill is difficult and will ask a man no little labour but to run down the highest and steepest hill is easie Facilâ—s est descensus Averni Hell may be gained without storm labour or pains taking But Heaven must be laboured for and the things that belong to our everlasting peace are not to be possessed without an holy Industry To obtain such great things as these is not so facile a work as most men do imagine Trifles may be had at a trivial rate but Difficilia quae pulchra things of worth as all Eternal good things are are not obtained without great toyl and labour The Lord Jesus Christ who hath made known these things to the World and who knoweth better then the greatest Doctors or Masters of the School the worth and excellency of them and what pains there must be used to obtain them he hath told us that the way to them is narrow and strait and requires striving Luk. 13. 24. v. Strive to enter in at the strait gate for many I say unto you will seek to enter in and shall not be able And that we must as so many Souldiers force our passage thither Matth. 11. 12. v. And from the dayes of John the Baptisâ— until now the Kingdom of heaven suffereth violence and the violent take it by force And after all ouâ— striving and fighting we must fall to digging for these things as for hidden treasures Prov. 2. 4. v. and pass through many tribulations and asperities many dangers and troubles yea possibly through prisons fires and bloody labyrinths before we can come at them Acts 14. 22. v. We must through much tribulation enter into the Kingdom of God These things lessen mens appetites after them and do make them less desirous of them yea to leave pursuing of them upon pretence of that difficulty there is to come by them as fearing they should in the pursuit meet with affronts and disgraces tempests of rage despight and hostilities from violent persons and unreasonable men and in the end lose their lives which they prefer before all other interest This the very reason why no more put out themselves to obtain these good things of Eternity Omnes enim appeâ—unt delectabilia fugiunt labores difficultates The generality of men are for what is facile and delightful not for hard labours and difficult undertakings Herein few are like that Emperour I have read of that delighted in no undertakings so much as those who in the esteem of his Counsellours and Captains were most difficult and impossible If they said such and such an enterprize would never be accomplished it was argument enough for him â—o make the adventure and he usually prospered he seldom miscarried But hence comes men's backwardness herein because flesh and blood can not endure such Spiritual labour and pains for them Men are naturally overgrown with Spiritual sloth and a careless laziness they are loath to put themselves to so much labour this way which is so opposite to their corrupt natures Viscera terrae extrahimus ut digito gestetur gemma quam petimus Men willingly will draw out the very bowels of the Earth that they may get the gemme they desire How will men toyl and labour to digg for Gold and Silver and yet take no pains for Grace and Glory for Christ and Heaven How will men weary themselves in pursuing their sins but yet are backward to be at any pains for the saving of their souls Impii quam strenue serviunt Diabolo They will even sweat in the Dâ—vâ—ls work and yet not â—o much as stir themselves in the service of God or for the good of their Souls They will do wickedly with both hands earnestly and often tire themselves to get to Hell but to get to Heaven they will hardly labour with one of their fingers Heaven and Eternal good things they would have hereafter but are loath to put themselves to take pains for them now they are like Solomon's Sluggard mentioned Prov. 13. 4. v. The soul of a sluggard desireth and hath nothing Vult non vult piger so the vulgar Latin reads those words The Sluggard would and he would not he would have the end but not use the means So it is with these Spiritual Sluggards they would sit at Christ's right hand but they would not drink of his Cup nor be baptized with his Baptism they would be admitted into the Kingdom of God but not pass through many tribulations
AETERNALâ—â— OR A Treatise wherein by way of Exâ—â—â—cation Demonstration Confirmation and Application is shewed That the great Labour and pains of every Christian ought chiefly to be imployed not about perishing but Eternal good things from John 6.27 By FRANCIS CRAVEN M. A. and Minister of the Gospel at Acton in Suffolk Matth. 6.33 v. But seek ye first the Kingdome of God and his Righteousness and all these things shall be added unto you Col. 3.2 v. Set your affections on things above not on things on the Earth LONDON Printed by H. Brugis for R. Northcott adjoyning to St. Peters Alley in Cornhil and at the Marriner and Anchor upon Fishstreet Hill near London Bridge 1677. THE EPISTLE DEDICATORY To the truly Honourable Lady the Lady Cordell Not only a continuance of Temporal good things upon Earth but a full fruition of Eternal good things in Heaven MADAM THE goodness of Your Ladiships disposition hath procured you no little Love from those you live amongst and I never could observe any that I thought really Loved you but they Honoured you and were very ambitious upon all occasions to serve you I must write my self one of those though the meanest of many from whom you may justly expect Love Honour and Service and that for more reasons than as I judge you would be willing I should publish to the World however permit me to say Thankfulness makes my best service your debt That singular worth that all even your greatest Enemies will acknowledge to be in you makes me to Honour you and your no few inward endowments of Grace I have some reason to say I am not ignorant of enforce me to Love All which I cannot forbear to express unless I will brand my self with Ingratitude the which I have ever held to be a Monster in nature and a solecisme in manners a crime so odious that the more Ingenuous of the Heathens much decryed it saying The unthankful man is a compendium of all Evils Now that I might give a publick testimony of all the said particulars I most humbly crave leave that the following discourses which are not notional but practical and containing nothing of Fanaticisme but Orthodox Truths may to the view of the world go forth under your name and be transmitted unto the hands and use of your Neighbours of Acton for whose Instruction they were primarily prepared and in whose hands I desire to leave them having your Ladiships name prefixed in the Front as a testimony of that respect I have for more then twenty years had to that place Possibly they may in some degree serve the Interest of their souls when I am in my Grave It is true they may meet with many profitable treatises of the like argument yet I was desirous they should have somewhat thereof from my self Besides your Ladiship was pleased to hear almost all these discourses from the Pulpit and I would crave leave to promise my self that you will receive them from the Press as you retrained not the Church when they were Preached that you will not refuse them into your Closet now they may be read as you did not I believe grudge them your time in the Congregation that you will not deny them portion of your retirement but as they have already had your religious Eare so they shall also have your judicious Eye Let not I pray the homeliness of these impolit lines cause you to reject them they were I confess a tumultuary work for all the time they were modelling I had two works lying upon my hands Pulpit work and School work to labour for Elder persons against the Lord's day and to labour amongst and for Younger persons every day and but slender means of assistance That which makes me ventrous to beg your Ladiships acceptance is your unexpected Candour being confident you will receive them as I present them with the right hand More great and excellent things I know are expected to be presented to great and excellent ones but as under the Law he that was not able to bring a Lamb the sacrifice of the richer sort was commanded to bring two Turtle Doves Levit. 5. 7. v. yea a little Goats hair from those who had no better was required to be brought towards the building of the Tabernacle Exod. 35. And our blessed Saviour commends the poor Widdowes two mites then when the richer sort cast mâ—ch into the Treasury Mark 12. 42. v. Esteem my present little and so it is yet well it may become the Greatest upon earth to imitate a great God who weigheth the heart of the giver not the value of the gift and so doing your Ladiship will please to eye not the Present but the Presenter who hopeth the following lines will help you to mind that here upon earth upon which you must live for ever in Heaven as also provoke you to labour for those Eternal good things in them mentioned and the rather because your time is hastning towards an end and it may come to an end suddenly for none know how soon they may meet with the death of the body that are every day encompassed with the body of death but happy they who the nearer their bodies draw to the pit of corruption do find their Souls draw nearer to the place of perfection and the nearer they are to leave Temporal good things the nearer also they are to the enjoyment of Eternal good things On Earth it is your business to labour for Eternal good things in Heaven it will be your blessedness to enjoy Eternal good things Now that God would continue unto your Ladiship such a large portion of Temporal good things as you already enjoy here upon Earth and Crown you with all happiness in the full fruition of Eternal good things in Heaven as you are dayly I hope labouring for shall ever be the Prayer of him who promiseth to continue at the Throne of Grace Madam Your Ladiships Solicitour FRANCIS CRAVEN TO THE READER Christian Reader IT was not any arrogant stupidity of my own weakness but a confident presumption of their acceptance for whose sakes the following discourses were first Preached that caused me to appear so publickly in the world a thing very contrary to my natural disposition that hath ever delighted in privacy If they accept hereof and get good hereby if they by what they have so lately heard and now may read be perswaded whilst they are labouring for Temporal good things yet chiefly and before all other things to labour for Eternal good things I have obtained my end though I should not escape the Satyre unchristian invectives or unkind and unjust censures of some envious ones I assure thee Christian in what thou findest written it was not to gain any praise from thee that I sent these lines abroad but truly aiming at thine and all mens Eternal good Et veniam pro laude peto laudatus abunde Non fastiditus si tibi Lector ero Only this is all that
I desire at thy hands when thou hast read these discourses to labour chiefly and above all other good things those Eternal good things that will make thy Soul Eternally happy and then whether thou likest or dislikest my way manner stile method and plainness in handling so weighty a point thou and I shall not disagree But if thou approvest not of my Discourse yet approve of my good will and as I hope to have the benefit of thy Prayers so thou and all God's people shall have my Prayers that in this disagreeing age we live in we may all agree to Labour not for the meat which perisheth but for that meat which endureth unto Everlasting Life I am Thine to be commanded in all Christian services FRANCIS CRAVEN A Compendium of the chief parts proposed and prosecuted in the following Discourse as it is divided into Fourteen Chapters CHapter 1. Our Saviours design in speaking the words of the Text. Page 1. Chap. 2. The coherence of the Text and parts thereof which are these two in general p. 3. An 1. Inhibition p. 4. An 2 Injunction p. 4. In the Inhibition 1 Something that Christ doth inhibit p. 4. 2 The thing inhibited p. 6 3 The property of the thing inhibited p. 6. In the Injunction 1 A duty injoyned p. 7. 2 The thing for which this duty is injoyned p. 8 3 The property of the thing injoyned p. 9. Chap 3. The proposition layd down Viz. That the great labour and pains of every Christion ought chiefly to be imployed not about perishing but Eternal good things p. 11. Chap. 4. In prosecuting of this proposition four things are mentioned to be insisted upon p. 14. Something by way of 1 Explication 2 Demonstration 3 Confirmation 4 Application By way of Explication it is shewed when a man may be said chiefly to labour for Eternal good things 1. When he does rem agere when his heart is intense and serious about Eternal good things p. 15. When he does use the right means to gain Eternal good things such as are the Ordinances of the Gospel p. 17. 1. Hearing of the Word Read and Preached p. 18. 2. Meditating thereon that he may get that good by Hearing and Reading he aimeth at p. 21. 3. Improving the Sacraments of the Gospel those seales of the Covenant of Grace p. 23. 1 Baptisme p. ib. 2 Lords Supper p 25. 4. Praying importunately at the throne of Grace for the gaining of Eternal good things p. 27. 3. When he does not use the right means for a time only but perseveres labouring in the use thereof he holds out to the end p. 30. 4. When he will not take up or be put off with any other good things but such as are Eternal p. ib. 5. When he goes on to labour though God keep him low and mean though he receive no pay for the present nay though he meet with many discouragements p. 32. 5. When he does this thing at all times improves every hour and minute of time p. 15. 1. When he does it in the day-time p. 35. 2. When he does it in the night-time p. 38. Chap. 5. By way of Demonstration it is shewed That Eternal good things are to be laboured for 1. From those resemblantes that the labour belonging to Eternal good things is compared to in Scripture 1. It is compared to a Race p. 50. 2. It is compared to wrestling and striving p. ib. 3. It is compared to Fighting of a Battel p. 51. 4. It is compared to one being in an Agony p. 55. 2. From the impossibility of enjoying Eternal good things without labour p. 56. 3. From the agreement that there is between Eternal good things and our natures p. 57. 4. From the Examples of those who have been well acquainted with the worth of Eternal good things p. 59. 5. From the paucity and sewness of that number that will be found to have their share in Eternal good things p. 64. 6. From the necessity that there is of enjoying Eternal good things p. 69. 7. From the end wherefore we live p. 72. 8. From that willingness to dye and to have an end put to this Temporal life that the enjoyment of Eternal good things will work in us p. 75. Chap. 6. By way of Confirmation it is shewed That the great labour and pains of every Christian â—ought chiefly to be imployed not about perishing but Eternal good things p. 79. 1. Because God hath commanded it p. 80. 2. Because Eternal good things are the chiefest of good things the best of good things p. 84. 1. Because only Eternal good things do make those who enjoy them good p. 91. 2. Because only Eternal good things will do us good then when other good things will do us no good That only Eternal good things do make those who enjoy them good appears by instancing in five things p. 96. 1. Instance Grace p. ib. 2. Instance In God who is the God of all Grace p. 100. 3 Instance In Jesus Christ who is the Author and giver of Grace p. 105. 4. Instance In the Spirit who is called the Spirit of grace p. 113. 5 Instance In a good Conscience a consequent of Grace p. 117. That Eternal good things will do us good then when other good things will do us no good this appears by these two perticulars 1. That Temporal good things will not do the wicked man good in such conditions as God will cast him into 2. That Eternal good things will stand a Christian instead and do him good in what ever condition a good man can be cast into That Temporal good things will not do the wicked man good in such conditions as God will cast him into 1. They will do him no good nor stand him in any stead when his Conscience is distressed with the sight of his sins and the apprehension of God's wrath due for sin p. 126. They will do him no good nor stand him in any stead in the day of death p. 127. 3. They will do him no good nor stand him in any stead in the Grave p. 130. 4. They will do him no good nor stand him in any stead at the day of judgement p. 132. 5. They will do him no good nor stand him in any stead in Hell when he there shall lye under Eternal Torments p. 136. That Eternal good things will stand a Christian in stead and do him good in what ever condition a good man can be cast into p. 139. 1. They will do a Christian good and stand him in stead when God shall lay him under Affliction p. 140. 2. They will do a Christian good and stand him in stead when God shall lay him upon a sick bed or a dying bed p. 144. 3. They will do a Christian good and stand him in stead when he shall be brought to stand at Christ's Tribunal in the day of Judgement p. 152 4. Because Eternal good things are lasting good things other good things are perishing
v. O Lord thou art my God early will I seeâ— thee And Psal 5. 3. v. My voyce shalt thou hear in the morning in the morning will I direct my Prayer to thee and look up Psal 88. 13. In the morning shall my Prayer prevent thee So â—ob chap. 1. 5. He rose up early in the morning and offered up burnt offerings So the Church to express her longâ—ngs after God says Isai â—6 9. With my spirit within me will I seek thee early in the dimm and duskish morning while it is not yet so much as twi-light And our blessed Saviour Mark 1. 35. it is said of him theâ—e in the morning rising up a great while before day he went out and departed into a solitary place and there prayed Of Luther it is said that every day he spent three hours in Prayer Etiam studijs aptissimas even those that were most proper for study and surely no time so proper as the morning foâ— study and no â—â—me more proper then the morning foâ— Heavenly duâ—y anâ— labor Under the Law they who gathered not Manna in the morning had none all day anâ— they who begin not with God in the morning have â—arâ—lâ— any thing to do for God or in â—eaven all the â—ay if the world â—s but the start of Reâ—â—gion in the morning is hard for Religion to overtake it all the day 2. In the Evening or last part of the day As God lets him see the day begin in mercy and end in mercy so then is a Christian minding the good things of Eternity when he both begins the day with God and ends it with God When Eternal good things are the first things he labors for in the morning of the day so they are the last things he minds in the evening of the day then he may be said chiefly to be imployed about Eternal good things When before he begins with the world or any business on Earth he begins with God and the things of Heaven and when he hath done with the world and all business upon Earth he again returns to mind God and the things of Heaven As under the Law God had his evening and morning Sacrifices 1 Chron. 16. 40. 2 Chro. 13. 11. So from him God shall have his evening as well as his morning Services Twice a day was God worshiped in the Temple both morning and evening twice a day was the Jews constant course to be in the Temple there to worship God They had their morning sacrifice when they went to their labor and their evening sacrifice when they ended their labor they gave God the first part of the day and the last part of the day although they were days appointed for work they gave the Lord his part of every day so when a Christian though he does follow the work of his particular calling in the day yet forgets not to labor for what is chiefly to be labored for as in the morning and first part of the day so in the evening and last part of the day he is obeying our Saviour's Injunction in the Text. 2. When he does it in the night time It is true the night is for sleep God hath made the night time for man to rest in they that sleep sleep in the night 1 Thes 5. 7. and sleep is a singular mercy when God does afford it tis ros naturae the Nurse and dew of Nature the sweet Parenthesis of all griefs and cares t is Medicus laborum redintegratio virium recreator corporum the great Phisitian of the sick body the redintegration of mans spirits a reviver of wearied bodies more necessary then meat and drink and without which a man were not able long to subsist but yet as the whole day is not alwayes to be spent in bodily labors no more is the whole night alwayes to be spent in taking of bodily rest under pretence of a little time allowed us for that use the half of our time should not alwayes be exacted from us Heathens will herein shame many Christians Alexander and Caesar parted the night into three parts the first they took unto rest the second to the works of Nature the third to their Studyes and thus they did because they were forced to take the day-time for the Government of their Kingdomes and administration of warlike affairs Indeed God sometimes withholds sleep from men in the night that they might be imployed in some Nocturnal actions of piety towards God for the good of their immortal Souls Sometimes that they may call to mind their sins to mourn for them and repent of them that so they may not sleep the sleep of death Psal 13. 3. that a sensible sinner can truly say with David Psal 6 6. v. All the night long make I my bed to swim I water my Couch with my tears surely these are no tears of an Hypocrite that are shed in the night and that in such abundance as to cause a flood in the bed God deals by Men as those used to be dealt with who had the Sweating-sickness In the Sweating-sickness that raigned sometims in England those that were suffered to sleep as all in that case were apt to do they dyed within a few hours the best office therefore that any could do them was to keep them waking though against their wills so God deals with many when he brings their sins to their remembrance the thoughts of their sins will not let them sleep As t is said The rich Man's abundance will not let him sleep Eccles 5. 12. care of getting and fear of losing breaks his sleep and how oft does God make the poor penitent troubled Sinner find this true that the abundance of his sins will not let him sleep Sometimes to pray unto God in the night T is true the day is most seasonable to work in Night cometh saith Christ when no Man can work John 9. 4. v. that is then it is unseasonable to work but though it be unseasonable to follow the works of our particular calling in yet it is not unseasonable to Pray in of Samuel it is said 1 Sam. 15. 11. v. he cryed to the Lord all night for Soul And of David it is said 2 Sam. 12. 16. v. And David fasted and went in and lay all night upon the earth when he sought to God by Prayer for his child So did our blessed Saviour Luk. 6. 12. v. in the Mountain he prayed all night totam noctem consumpsâ—t in â—raeciâ—us he spent the whole night in Prayer when Christ prayed for sinners he prayed all night long that they might learn how to pray for themselves if God drive sleep from them or the condition of their souls reqâ—ire iâ— not only to pray in the day but also in the night so did Jacob when he wrestled with God in the shape of a Man Gen. 32. 24. 25. â— untill the breaking of the day Iâ— is storyed of St. Anthony that having spent the whole night in Prayer
he chiâ— the Sun at the rising of it saying O Sol â—in is propâ—re noâ—â—s rediâ—sti O Sun thâ—â— hast returned to us oversoon Sometimes to sâ— them upon seeking for Jesus Christ â—â—d how unsatisfied are those souls that do want Christ Places of rest and sleep are but unquiet and restless places to souls desiring but wanting his presence they that have him are never weary of him see Cant. 7. 11. the breakings out of that flame of love to Christ that was kindled in the breast of the Spouse Come my beloved let us go forth into the fields let us lodg in the villages she is wholly bent to spend both day and night with Christ whom she so dearly loved she would walk with him into the fields by day there to meditate upon him there to pray to him there to talk and converse with him and why because her delight is in him And when the day is spent and gone yet she will not let her beloved go for says she Let us loâ—g in the villages And Cant. 1. 13. A â—undle of Mirrh is my well beloved unto me he shall lye all night betwixt my breasts She desires still to have her dearest in her thoaghts still to retain him in her contemplations still to have him in remembrance As they that have Christ are never weary of Christ so they who are sensible of what they want when they want Christ are not at rest no not in their usual places of rest untill seeking him they have found him Cant. 3. 1. By night on my bed I sought him whom my soul loveth She lyes upon her bed of ease but to her wanting Christ whom her soul loved it was but a little ease her place of rest was a bed of unrest how ever her body might rest yet her soul was troubled and â—ossed with solitary seeking longing and looking after the love of her soul Sometimes to set them upon praising of God Signal have ever been and always great are the workings of God for his people not only in the day-time but in the night season God hath not â—or does not withhold his hand from doing them good in the night It was in the night that God slew the Egyptian first born to effect his peoples deliverance out of Egypt Exod. 12. 12. It was in the night that he sent an Angel to slay an hundred fourscore and five thousand of Senacharibs Hoast 2 King 19. 35. v. It was in the night that the Israelites were brought out of Egypt Exod. 12. 42. v. It was in the night that the Angel opened the prison door and brought forth the Apostles Act. 5. 19. v. and Peter fterwards Act. 12. It was in the night that God spake to Laban and charged him to do Jacob no harm Gen. 31. 24. And when he incouraged Jacob to go down to Egypt being afraid to go thither Gen. 46. 2 3. 20. And when he comforted Paul in the Shipwrack Act. 27. 23 24. v. As he went before Israel by day in a pillar of a cloud to lead them the way so by night in a pillar of Fire to give them light to go by day and night Exod. 13. 21. Dark nights are but bad for Travellers through great Wildernesses but God leads his people by night It were easy to abound in such instances but I shall name no more only add that as God hath not so he does not withhold his hand from doing his people good in the night as he preserves them from morning till evening in the day-time so also he protects and guards them from evening to morning in the night season Death seases upon many in the night it comes upon them like a thief in the night that as the Annotator upon Isay 15. 1. notes of a famous City in France burnt down in a night an Heathen Author saith he observes That there was but a night between a notable City and none at all so there is but a night oft-times betwixt their being alive and their being dead Thus it befel Belshazzar in the night after a drunken Feast who was in the night season slain by the Persians Dan. 5. 30. v. so it befell the first born in Egypt Exod. 12. 29. At midnight the Lord smote all the first born in the land of Egypt not only the first born of Men but of Beasts And also the Man in the Gospel Thou fool this night shall thy soul be taken from thee Luk. 12. 20. v. And those hundred fourscore and five thousand Assyrians mentioned before how many do go well to bed but the Lord spares them not untill morning as Chrysorius a Man as full of wickedness as of wealth cryed when he came to dye Judutias usque ad mane Domine Truce Lord but till morning Truce Lord but till morning The Lord hath not truce with them untill next morning when he who is the keeper of Israel that neither slumbers nor sleeps is a guard to his own people that they have not needed to be afraid for the terror by night nor for the Arrow that flyeth by day Psal 91. 5. v. The night is a time of fears Solomon had a guard of threescore valiant Men about his bed because of fears in the night Cant. 3. 7 8. least any evil should befal Solomon in the night and those who wrought at the Wall of Jerusalem in the day were a guard to Nehemiah and the rest in the night Nehem. 4. 22 23. So God is instead of a guard to his People in the night as he works out mercy and goodness for them in the day-time so he is a Guard to them in the night season wherefore they do not fear It being observed of Alexander that he slept soundly one night when the Enemies Camp was near unto him one asked him the reason he answered because Parmenio waked Parmenio was upon the guard that night and that made him sleep securely David dares lyes down and sleep though he might be in some outward danger when he knew the Lord would make his dwelling place safe Psal 4. last v. O how safe must every Christian be in the night that hath God to be his Life-guard Now those that find God not withholding his hand from doing them good in the night will surely if God drive away sleep from their eyes be praising of God in the night At midnight will I rise to give thanks unto Thee says David Psal 119. 62. v. what a promise have you here of Dvid wherein you have the duty promised viz. To give thanks and the time when viz. at midnight David was a strict improver of time in the night when he lay down at night he watered his couch with his tears after the examination of his heart At midnight he rose to give thanks and he prevented the morning watch that he might meditate upon the word of God The people of God have had their songs in the night Psal 77. 6. v. their songs of Praise and Thanksgiving Paul and
Silas when they were prisoners when their feet were in the Stocks and that in the night yet they can sing praises to God Act. 16. 25. v. I was carryed to the Colehouse saith Mr. Philpot where I with my fellows do rouse together in the straw as chearfully we thank God as others do in their beds of Down They had their hearts in the night though they lay only in Straw fuller of heavenly Melody then some who rested every night upon their beds of Down their darkest nights were inlightned with the delights of God the elevations of then hearts were great such a temper as this in the ancient Christians â—aâ—sed them to be called the Crickets of the night â—ttering those Magnalia Dei the wonderful works of God Act. 2. 11. v. expressing their spiritual Jollity whilst they have been praising God in Psalms and Hymns and spiritual songs Sometimes that they might meditate upon the Word of God Time in it self is a most precious thing not such a Jewel among all things partaining to this life upon this time depends the welfare of our souls as to Eternity and t is but short 1 Cor. 7. 29. v. I say Brethren the time is short when Men find their time too short to perfect a business they will not only persecute iâ— in the day but in the night also 〈◊〉 Men but want Bread for themselves or families they will work hard in the day and continue to work some part of the night also The good houswife Pro. 31. 14. riseth whilst it is yet night As the Oracle told the Cyrrheans noctesque Diesque belli gerandum they could not be happy unless they waged War night and day Our whole life-time is little enough to effect the Salvation and everlasting happiness of our Souls and yet of this how much do Men consume in sleep but a gracious soul when God in the night time drives away sleep from his eyes will sometimes be calling to mind his sins to repent of them sometimes be praying unto God sometimes be seeking for Jesus Christ sometimes be praising of God and sometimes also be meditating in the law of God as is noted before of David's godly Man that he would be meditating herein day and night his thoughts then are set upon the Word of God Some indeed when God driâ—es away sleep from their eyes pass away such nights in wandring and roving thoughts their thoughts then running too and fro from one object to another without any good or profit to their souls they stay and fix upon nothing that is good are soon weary of any thing that is good ever are their thoughts â—â—â—tting up and down the world And thus for want of Meditation too often stiflle what good things they have read or heard of out of the Word of God in the day-time that their hearts are a â—in to that ground at Collâ—n where some of St. Vrsida's eleven thousand Virgins were buâ—ied which will cast up in the night any that have been â—nterred there in the day except of that company â—hough it were a Child newly baptized they neither keep any thing in their thoughts or their thoughts upon any thing but what agrees to their corrupt hearts Sometimes again to have their hearts taken up with some considerations of Eternity and their immortal Souls everlasting salvation All time is his who gave Time a beginning and continuance though yet some he hath made ours not to command to abuse and mis-spend but rightly to use Time is as it were a portion part or Cantle cut out of Eternity and then time is best used when a Christian is providing for Eternity laying hold upon every occasion and improving every hour and minute thereof for the good of his soul fitting it for that great Account in the day of the Lord Jesus Christ and laying in provision for that endless Duration This is that will comfort him at the day of death when all worldly comforts will and must leave him when riches can no whit avail him When a Man's conscience shall witness with him that he hath not mis-spent his time not lost nor let slip any opportunities of doing his Soul good when he can give a good account of his time Good Hezekiah when the message of Death came to him comforted himself thus Isay 38. 3. v. Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which was good in thy sight as if he had said I can give a good account of my time I have spent my time well I have not idled away my time and lost my time Vâ—â—a est punctum temporis a quo de pendâ— aeternitâ—s It shall be with us to Eternity as we spend our time And we may observe that God sometimes drives sleep from Mens â—o set them upon thinking of Eternity Dâ—â—xâ—â—â—us reports of a young man that was much given to his lusts and pleasures and could not indure to be crossed but of all things he could not bear to be kept from sleeping in the night and to lye awake in the dark but being sick he was kept from sleep in the night and then he began to have these thoughts and think What is it tedious to be kept from sleep one night and to lye a few hours awake in the dark O what will it be to lye in torments and darkness for ever I am hear in my house upon a soft bed in the dark kept by sickness from sleep but one night O what is it to lye in Flames and Darkness for ever and ever how dreadful will that be And these thoughts of Eternity were the means of breaking this young man off his lusts that was given to all manner of lusts before Now when a Christian God driving sleep from his eyes does in the night-season set himself to call to mind his sins to pray to God to seek for Jesus Christ to praise God and hath his heart taken up with these serious thoughts of Eternity and his immortal Souls everlasting Salvation he is about such an imployment as may gain him the possession of Eternal good things Such a one was David Psal 22. 2. v. O my God says he I cry in the day-time but thou hearest not and in the night-season and am not silent Like one hot in the pursuit of a business if he finisheth it not in the day he will spend the night about it David that prayed three times a day morning noon and night yea seven times a day sometimes held on the work in the night And so does the Church express her longing desire after God Isay 26 9. v. With my Soul have I desired thee in the night yea with my spirit within me will I seek thee early It is storied of that Stoical Philosopher Cleanthes the successor of Zeuo a Man who for his excessive pains was called another Hercules while he was poor on the day-time he studyed Philosophy and
Spirit which is to sanctify or make holy the hearts of men St. Paul therefore calleth it the spirit of holyness Rom. 1. 4. v. And tells the Corinthians they were sanctified hereby 1 Cor. 6. 11. v. And again thus he doth speak to the Thessalonians God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the Truth The spirit is principal in stamping the Image of God upon the heart and sanctifying the soul by Grace here that he may exalt us to Eternal glory in heaven hereafter Hence we have all our graces and gifts Grace whereby we are sanctified whereby the rebellion of our will is subdued and the uncleanness of our affections purified and we thereby qualified and enable to serve God Hence we have not only our Graces but all our gifts to qualify and inable us in our several places and relations to edify one another 1 Cor. 12. 7. v. The manifestation of the spirit is given to every man to profit withal The gifts of the holy Ghost are given for the common good of all the Church to which only end all ought to be referred Non nobis nati sumus we are neither born nor born again for our selves By the former we are made good Christians and by the latter we are made profitable Christians Hence also it is that we read of the renewing of the Spirit Titus 3. 5. v. for upon whom the spirit is bestowed it changes such from earthly to heavenly from the Image of Adam to the image of Christ Every man by nature in respect of any divine or spiritual good hath a very heart of stone It was the Poets fiction that Men were made of Stones Inde gâ—nus durum sumus to be sure there is this spiritual Stone in the hearts of men all Mankind naturally aâ—e aâ— hard tough rugged and untractable people Insomuch that where any are sanctified by the spirit there children are raised up to Abraham out of stones there water is made to gush out of a rock there dry bones are caused to gather together and made to live and such a gracious quality of softness is wrought by the spirit that it melts before God becomes willing and obedient to all commanded duties and cries out with St. Paul Lord what wilt thou have me to do he is willing to do any thing and pliable to any thing that God commands him Ezek. 36. 26. 27. v. And I will put my Spirit within you and cause you to walk in my statutes and ye shall keep my Judgments and do them Such a willing obedience is wrought by the spirit when that is made good that you have in the 26. v. A new spirit will I put within you and I will take the stony heart out of your flesh and I will give you an heart of flesh If a man could put a vegetative life into a stone what would the stone do it would grow as a plant doth grow If a man could put a sensitive life into a stone what would the stone then do it would stirr and move as a worm or beast doth If a man could put a reasonable soul into a stone what would the stone do it would talk as a man doth it would discourse of heavenly matters as a man doth and pursue the matters of the world as a man doth But if a man could put the spirit of God and the spirit of Grace into a stone what then would the soul do it would speak of God and Christ of Heaven and Happyness it would pursue spiritual and heavenly matters and things This is every Man's estate and condition as long as there is nothing but the life of reason in them they savour nothing but the things of the World they talk of nothing but the world and they labor after nothing but the Temporal things of this world but if once the spirit of God be in them if once they have gotten the spirit of God it stirrs them up to talk of Heaven and to labor after the things of heaven it works in them holy motions and holy affections How fruitful in all kind of goodness does the spirit make those in whose hearts it dwells read Gal. 5. 22. v. It is fruitful in love joy peace long suffering gentleness goodness faith meekness temperance All these are the fruits of the Spirit The spirit is as seed in the heart which will spring up and shew it self it cannot lye dead but will work and move it will make the Soul that was barren to become fruitful it animateth the Soul as to an heavenly being so to all kind of heavenly working When others are empty Vines like Israel Hos 10. 1. v. Israel is an empty vine And when others are unfruitful willows and barren grounds not trees of the Garden but of the Wilderness wild degenerate plants and for their unfruitfulness in goodness shall have an heavy doom pass upon them Matth. 25. 30. v. Cast ye the unprofitable servant into utter darkness These being filled with the fruits of righteousness which are by Jesus Christ unto the Glory and praise of God Phil. 1. 11. v. are plants of renown like the Pomcitron which as Naturalists say bears fruit at all times of the year they are like the ground in the Parable which brought forth Some sixty and some an hundred fold Matth. 13. 8. v. And it may be said of them as of Joseph Gen. 49. 22. v. Joseph is a fruitful bough Who have their fruit unto holyness and their end everlasting life Rom. 6. 22. v. 5. The fifth Instance is that of a good Conscience A good Conscience will be of no little concernment hereafter Forty thousand pounds for a good Conscience cryed out a wicked wealthy Worldling when he was dying and passing into Eternity I may here propound a most serious question to those whose hearts are more taken up with the Temporal things of this world then with the Eternal things of another world Quid prodest bonis plena arca si in anis sit conscientia What good is there in a Chest full of goods when the Conscience is empty of goodness Conscience will live for ever Conscience dyes not when a wicked dyes Death it self is not able to part Conscience from a sinner As the probationer disciple said to Christ Matth. 8. 19. v. Master I will follow thee wheresoever thou goest So will Conscience follow a sinner whithersoever he goes It is said of the Statue of Juno placed in a City near to Euphrates in Assyria that it always looks towards those that come into her Temple be they where they will in the Temple she stares still upon them if they go by her yet she follows them with her eye So unto all places whithersoever a sinner goes Conscience will follow him Goes he to God's tribunal to receive the sentence of his Eternal doom to have the question of his Eternal estate to be absolutely and unalterably determined even thither will
in the world 2 Cor. 1. 12. v. With which agrees that of the Heathen Cicero Conscientia bene actae vitae multorumque benefactorum recordatio jucundissima est A good Conscience is that will suggar all our tears sweeten all our bitterness comfort a man in chains prisons and persecutions Now this good conscience is the consequent of Grace onely the regenerate have it every wicked man hath a bad defiled and polluted conscience Titus 1. 15. Even their mind and conscience is defiled that is by Original Sin which yet in the regenerated and gracious ones are purged cleansed and made good by the blood of Christ Heb. 9. 14. The Apostle there teacheth us That it is the blood of Christ which purgeth the conscience and verily the effect of Christ's blood cannot but be a gracious effect And verily it is a singular blessing to have such a conscience that is purged by the blood of Christ No such a bridle in the woâ—ld to keep a man from sin nor such a spurr to put a man forward to do what is good and no such a comfort or cordial under any outward troubles or afflictions Take a man without this good Conscience and what wickedness will he not commit what evil will he not run into such a man dates speak any thing in any business or of any person he will not scruple to curse lye and swear in any business nor yet to slander calumniate or speak eâ—il of any person if by the former he may but fill his purse with gain or by the other satisfie himself with revenge Tolle conscientiam tolle omnia Take away conscience and take away all said the Heathen take away all restraints to evil For gain-sake such will not stick to hazard their souls As it is reported of Nevessan a better Lawyer than an honest man that he should say He that will not venture his body shall never be valiant and he that will not venture his Soul will never be rich And for revenge sake will not be backward to let the Devil into their hearts So take a man of a good conscience and what a spurr does he find it to Duty when a man makes conscience of discharging those duties that God requires prays hears and reads out of conscience he then goes on cheerfully in his work puts to all his strength and dares not cast off the performance of that which God calls upon him to perform a man of a good conscieence exercising himself to be void of offence towards God he will not nay he dares not willfully and resolutely omit any known duty or part of God's worship for which he hath clear warrant for in the Scriptures and so exercising himself to be void of offence towards man he will not nay he dares not willfully and resolvedly omit any part of that duty he owes to Man and as he would not for a world wrong God of his due no more to gain the world will he wrong man of his due And no such a comfort and cordial in times of troubles and afflictions as a good Conscience It is that which the Preacher saith of Money Eccles 10. 19. Money answereth all things What ever it is that a man desireth if it be to be got Money will procure it for him Money is the Monarch of the world and therein bears most Mastery Of Antipater it is said He was a well moneyed man and therefore a very mighty man We may truly say the same of a good conscience A good Conscience answereth all things What winds can arise to trouble a Christian which a good conscience cannot alay A good conscience will turn the waters of Marah into Wine I wonder not that St. Paul could sing when he was in prison and had his feet in the Stocks Act. 16. 24 25 v. When he was one that could truly say it I have lived in all good conscience to this day Act. 23. 1. Premat Corpus fremat Diabolus turbat Mundus ille semper securus Let Men the World and the Divels do their worst they can never hurt him that hath a good Conscience Though a Christian meet with a storm abroad yet a good conscience makes a calm within It makes a Christian like Noah medijs tranquillus in undis quiet in the middest of greatest cumbustions It will bear out a Christian against the King of terrors it will help a Christian to look Death in the face with boldness I have read of one who a little before his departure out of the world spake these words My friends I now find it true indeed he that leaveth all to follow Christ shall have in this world Centuplum a hundred fold I have I have I have that Centuplum peace of Conscience with me at parting A man of a good conscience in all things willing to live honestly as the Apostle St. Paul says of himself Heb. 13. 18. v. We trust we have a good conscience in all things willing to live honestly Such a one he liveth and dyeth in peace Peter in the prison sleeps sweetly though laden with chains and for ought he knew to dye the next day A good conscience is a continual feast it hath the sweetest relish but most of all does the sweet relish of a good conscience refresh a dying Christian It was Hezekiah his great comfort in his sickness and apprehentions of death 2 King 20. 3. v. I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight A good Conscience will stand us in stead at the day of Judgment when the whole world shall be burnt before us when the day of God's wrath against wicked and impenitent sinners shall be come A good conscience will make a man hold up his head in Judgment when a world of wicked ones shall be confounded How should what hath been said cause us to labor for these Eternal good things viz. Grace God who is the God of all Grace Jesus Christ who is the author and giver of Grace the blessed spirit of God that is the spirit of grace and a good Conscience that is the Consequent of Grace since hereby we are made good here being made good here we may be assure to be happy hereafter One being asked whether he would rather be Socrates or Craesus the one an industrious and laborious Philosopher the other a man flowing in all abundance answered That for this life he would be Craesus but for the life to come Socrates thereby shewing that in this life rich men are accounted happy men but hereafter none but good men will be found to be the happy men none but they who are made good here shall be happy hereafter 2. I have done with the first of the two particulars propounded to shew that Eternal good things are the best of good things viz. Because only Eternal good things make those who injoy them good The second follows because only Eternal good things will do
us good then when other good things will do us no good Eternal good things will stand us in stead when other good things will stand us in no stead To injoy an interest in such things as have been named and to be assured of what is afterwards to be injoyed in Heaven will stand a Christian in stead in what ever condition a good man can be cast into when as all that the world affords will not do the wicked man any good in such conditions as God will cast them into 1. They will do him no good nor stand him in any stead when his Conscience is distressed with the sight of his sins and the apprehension of God's wrath due for sin 2. They will do him no good nor stand him in any stead in the day of death 3. They will do him no good nor stand him in any stead in the Grave 4. They will do him no good nor stand him in any stead at the day of Judgment 5. They will do him no good nor stand him in any stead in Hell when he there shall lye under Eternal Torments I begin with the first of these five 1. Temporal good things will do those who injoy them no good when their Consciences are distressed with the sight of their sins and the apprehension of God's wrath due for sin A time of all other times wherein a Christian needs consolation and refreshment but these things are not able to afford any refreshment When a man is terrified with the threatnings of the Law vexed with the inward accusations of his own Conscience and affrighted with the apprehension of God's deserved wrath what will it avail to live flourishingly in Prosperity to sit in the feat of Honor to be advanced to the greatest Preferments to have multiplyed treasure as the sand of the Sea to have full Barns and rich Chests and to be as great in Dominions as Cyrus and as wealthy as Solomon All these things as they cannot give ease in the midst of a Fever or tortures of the Gout oâ— Stone so neither can they comfort a man when God opens the mouth of conscience and amazes him with the sight of his sins calling to his mind the history of his life and makes him to have some glimpses and pre-occupations of Hell when he lies under the phrensy of Cain the despair of Judas the madness of Achitophel the tremblings of Felix then the whole Earth though changed into a Globe of Gold or Center of Diamond will do no good will stand in no stead Then all the Riches of Craesus all the Empires of Alexander nor the Hundred twenty and seven Provinces of Ahasuerus will procure no ease no peace in the conscience Had a man all the Kingdoms of the world and the Glory of them yet could they not purchase the least dram of Spiritual Comfort the lifting up of God's countenance or an assurance of God's favor t is Faith not Wealth t is somwhat inward and spiritual not any thing external and accidental that will then give ease Then inward peace is more esteemed tâ—an outward plenty As when David said to Ziba 2 Sam. 16. 4. v. Behold thine are all that pertained unto Mephibosheth And Ziba said I humbly beseech thee that I may find grace in thy sight my Lord O King as who should say I had â—ather have the King's favor then the Lands The King's favor will do me more good then all Mephibosheth's Lands or goods Inward consolation and assurance of Salvation at this season will do more good and stand in more stead then the whole world and all the things of the world that will indure but for a season 2. Temporal good things will do those who injoy them no good in the day of death They will do them no good nor stand them in any stead in those last Dreadful pangs when they lye gasping for breath upon a dying Bed and must now pass tâ—rough the valley and shadow of Death they will do them no good nor stand them in any stead when they must shooâ— the vast Gulf and lanch out into the Infinite Ocean of Eternity Solomon tells us That Riches yea whole Treasures do not profit in the day of death Pro. 11. 4. and chap. 10. 2. v. A speech worth our consideration for we have it repeated by two Prophets after him Ezekiel 7. 19. Zeph. 1. 18. They say there stands a Globe of the World at one of the Libraries in Dublin and a Skeleton of a Man at the other we need not says my Author study long in this Library to learn a good lesson though a man were Lord of all that he sees in the Map of the World yet he must dye and become himself a map of Mortality and when he dyes the whole world though he injoyed it would do him no good in that last and sorest conflict They will not keep off death nor bribe that grim Sergeant no not for one day not for one hour Henry Beauford that rich and wretched Cardinal Bishop of Winchester and Chancellor of England in the reign of Henry the 6th when he perceived that he must dye and that there was no remedy murmured at Death that his Riches could not reprieve him till a further time for he asked wherefore should I dye being so rich If the whole Realm would save my life I am able by policy to get it or by riches to buy it Fye quoth he wiâ—l not death be hired will Money do nothing No Christians here money will do nothing here money can do nothing when the poor sinner shall be left to wrestle with the accusations of his Conscience terrors of Death and fierce oppositions of Hell and the Divel Then all Temporal good things will serve the most greedy ingrossers thereof as the friends and subjects of our Edward the 3d. served him at his Death At the time of his death all of all sorts forsook him only one Priest is said to stay with him when he gave up the Ghost Or as Absolom's Mule served him which went away when his head was fast in the great Oak and so left him in his greatest extremity In like manner will Wealth and all worldly felicities deal with men upon their Dying-beds leave them in their greatest extremity to the fury of a guilty conscience which like the Priest with Edward the 3d. stayed when every one left him for their cursed laboring more for that meat which perisheth then for that meat which indureth to Eternal life As I have read of one who when he lay upon his sick-bed called for his baggs and laid a bagg of Gold to his heart and then bad them take it away saying it will not do it will not do Baggs of Gold will then afford no comfort to dying ones It is reported of Phillip the 3d. of Spain although it is said of him that his life was free from gross Evils yea so as he professed he would rather lose all his Kingdoms then offend
believer assured of such an house read 2 Cor. 5. 1. v. For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands Eternal in the Heavens The Soul now dwells in the body which is but as a dark mean decaying old Cottage which is compassed about with bad neighbors The Soul finds the body but a dark habitation dark in comparison of Heaven As that Dutch Divine Bugenhagius said of Luther after he had read his book De Captivitate Babylonica That Luther was in the light but all the world besides in darkness So only those souls by death removed out of the body and now in Heaven They only are in the light but the best of those that yet are in the body are in darkness The body is but a mean habitation for the soul which is of a spiritual and immortal substance to dwell in Eliphaz in Job calls it an house of clay St. Paul in the place last named calls it an Earthly house Solomon calls it nothing but Dust Eccles 12. 7. v it is but a vile body Phil. 3. 21. v. T is but as one says a clay wall encompassing a treasure or a course case of a rich Instrument And that which is yet worse a decaying and ruinous habitation that will shortly moulder to Dust those parcels of dust making up the body that were bound together by the bond of innocency are by sin shaken loose and subject to a continual flux and decay But yet worst of all the Soul finds its dwelling compassed about with bad Neighbors how oft is the Soul whilst living in the body like Lot living in Sodomie even vexed with the filthy conversations of the Sodomites 2 Pet. 2. 7 8. How oft are gracious souls forâ—ed to cry out with David Psal 120. 5. Wo is me â—hat I remain in Mesech and dwell in the Tents of Kedar As bad Neighbors are always wrangling and quarrelling and stirring up discord with those they â—ive near so are wickd men always contesting with â—hese That the soul may truly say as Lamenting Jeâ—emy of the Church of the Jews she dwelleth among the Heathen she findeth no rest all her perâ—ecutors overtake her Lam. 1. 3. v. Much might have been said of the Souls present haâ—itation to make the soul at death willing to remove â—ut of it but what shall I say of that house not made â—ith hands Eternal in the Heavens Is the body a dark house Heaven is a light som house hence it is set forth by the name of Light Col. 1. 12. Saints in Light that is in the glorious Kingdom of heaven And 1 Tim. 6. 16. God is there said to dwell in an unapproachable light there is a perpetual Day without Night there is no night there says St. John Rev. 21 25. v. Though some regions that lye immediately under the Pole have light for several Months together yet when the Sun withdraws from their Horizon they have as long a night and darkness as before they had a day but says St. John There shall be no night there no darkness there Is the body but a mean habitation for the Soul to dwell in Heaven is a most glorious habitation Lactantius beholding the magnificency of Rome said Quomodo caelestis Jerusalem si sic fulget terrestris Roma What an habitation hath God prepared for a Nation that love holyness and truth if he have such things as these for them that love Vanity What was the Temple built by Solomon for the Lord to this coelestial Paradise prepared by the Lord What are the Courts of the greatest Emperors to the Court of the great God what are the stateliest Fabricks in the world if compared with this Eternal house in Heaven Is the body a ruinous house that will shortly moulder into dust Heaven is an everlasting habitation It is called so Luk. 16. 9. v. They may receive you into everlasting habitations so is Heaven called in opposition to Earthly dwellings which though many of them are beautiful and glorious yet shall be laid in the dust Many houses here below may be lasting but not everlasting but this runs parallel with Eeternity The first seat of the first Adam in the first Paradise was without doubt very glorious but not permanent not Eternal this is far better more glorious and Eternal Does the Soul find its present dwelling compassed about with bad Neighbors In Heaven there is good very good neighborhood It is related of Cato an old Roman that he advised in the purchase of a Farme or House that a man should consider of the vicinity or neighborhood there Ne malum vicinum haberet And to that purpose is related the proclamation of Themistocles a famous Athonian Captain in the sale of his Lands that if any man would deal with him he should be sure of a good neighbor There is if I may have leave to say so good neighborhood in Heaven There is God our Father he that begot us again lives in Heaven There is Christ our Elder brother sitting at the right hand of God in Heaven All the Saints departed are now inhabitants of the new Jerusalem which is Heaven And now Christians will it not do a man good that hath a good title to this house not made with hands Eternal in the Heavens when he comes to dye and his soul must be removed out of his clay Cottage Death to him will be but a bridg from Wo to Glory a passage out of a Wilderness to Canaan the end of his misery and the beginning of his felicity the conclusion of his labor and the settling himself to rest though death may be a wicked man's fear yet it will be his wish though it be the others shipwrack yet it will be his entering into harbor though it be the others remove from Earth to Hell yet will it be his remove from Earth to Heaven To him death will be gain to the other death will be a loss Death to the wicked man will be a dark and dreadful passage unto the second death and utter Darkness but to him an entrance into Eternal life and an heavenly light Death to the wicked man will put an end to his short joys and begin his everlasting sorrows but to him it will put an end to all sorrows and begin â—his everlasting joys When Valentinian the Emperor was upon his dying bed among all his victories only one comforted him and did him good and that was victory over his worst enemy viz. his own naughty heart So this one thing is enough to comfort a believer and do him good upon his dying bed That having faithfully all his days labored for Eternal good things now that he must dye yet his eyes will be no sooner off these temporal things but they shall behold Eternal objects and the same minute that shuts his eyes shall again open them to behold God and as it determines his misery so it shall
begin his happyness and feoffe him in that glory which he cannot but for ever injoy This made holy Basil so resolute in his answer to Modestus the Emperor's Lieutenant when he threatened him with death Death saith he is a benefit to me it will send me sooner to God to whom I live to whom I desire to hasten This made that noble army of Martyrs mentioned in Ecclesiactical History such Lambs in suffering that their persecutors were more weary with striking then they with suffering This made them slight the sentence of death go cheerfully to the stake and leap into beds of Flames as if they had been beds of Down and to suffer the most exquisite deaths and torments that ever the wit or malice of men or divels could invent or inflict upon them 3. Eternal good things will do a Christian good and stand him in stead when he shall be brought to stand at Christ's tribunal in the day of Judgment when all the world shall be on fire about his ears and all earthly glory shall be consumed yet our Saviour encourages such then to look up and lift up their heads for their redemption draweth nigh Luk. 21. 28. v. We have seen the man injoying Eternal good things upon his death-bed not shrinking or trembling at death sed post hoc judicium but after this the Judgment Heb. 9. 27. v. whither if we follow him though he stands at Christ's barr yet not fettered in chains like a Malefactor expecting a dreadful Sentence neither trembling at Judgment to come as Felix when he was a Judg upon the bench did when he heard St. Paul preach of Judgment to come The Epicures Atheists and those debauched ones that now Hector it out so stoutly in the world and brave it in a way of all manner of Voluptuousness both in despite of God and men these would be glad if death were ultima linea rerum the last line of all things that when they dye and lye down in their graves there might be no Resurrection As Solomon calls the Grave a long home Eccles 12. 5. v. they could wish it were rather an everlasting home and that the grave might never give up her dead Rev. 20. 13. v. But as death is a sleep so it might be an Eternal sleep that there never might be any more Evigilation or waking out of sleep It would please them to hear the grave called Invium retrò sepulchrum a place that had no regress thence and they could wish from their hearts the doctrine of the Saduces against the Gospel were as true as the Doctrine of Jesus Christ in the Gospel Jesus Christ in the Gospel tells us both of a day of Resurrection and a day of Judgment but the Saduces teach that there is no Resurrection no Judgment nor Judg as these wish there were not so dreadful are the thoughts of that day unto wicked men This day will be the greatest for terror to those who never possessed more then this world but the greatest for joy to those who not contented with this world had their hearts taken up with the great things of another world When the greatest part of the world shall be sent trembling to Hell being doomed to everlasting Flames and for ever to remain in the same condition of the Divels themselves then they shall go triumphingly to Heaven be actually stated in an everlasting happy condition and for ever delivered from their fears and doubts of Salvation which all their lives-time were a grievous burthen unto them Terrible will this last day be to all those who never looked after providing for the Soul's welfare but it will be a joyful day to those who have laid up treasures in Heaven whither both Soul and body those two old companions are joyfully hastening together Happy Christians are they who in this day of Grace the only time men have to provide for their Eternal Condition have gotten their souls stored with Grace those who now have their souls made gracious shall then have both their souls and bodies made glorious Time was when sin had changed their souls from their Original beauty and glory had changed them from their primitive excellency and holyness their natures were then altogether sinful but at their conversion Nature was turned into Grace and now at their Resurrection unto Judgment those who had here gracious souls will then have as glorious souls so glorious bodies Then their souls shall be wholly freed from all sins and corruptions and brought to their primitive beauty and comliness and their bodies from mortality and all sinful uncleanness that they may by Christ be fashioned like unto his glorious body It was a rare saying of holy Bernard and worthy to be written in letters of Gold says he Christ hath a double coming He comes now by his Ministers to make his peoples souls gracious and at the day of Judgment he will come in his own person to make their bodies glorious those that have gracious Souls now shall have glorious bodies then even bodies conformable to the glorious body of Christ Phil. 3. 21. v. Who shall change our vile body that it may be fashioned like unto his glorious body like unto the Sun-like resplendent body of Christ Their corruptible bodies shall be changed and be made incorruptible their natural bodies shall be changed and be made spiritual bodies their mortal bodies shall be changed and be made immortal bodies 1 Cor. 15. 42 43 44. 53. v. Behold says St. Paul I shew you a mystery we shall not all sleep but we shall all be changed 1 Cor. 15. 51. v. speaking there of the last day Indeed the Apostle was already changed and the Corinthians were already changed if we consider what St Paul and the Corinthians once were they will appear to have been changed Nature in them was already changed into Grace but the change he speaks of which should be at the day of Judgment is this Grace should then be turned into glory Their gracious souls should be made glorious souls and their vile bodies should be made glorious bodies As the Inhabitants of Samaria once said Isay 9. 10. v. The Sycomores are cut down but we will change them into Cedars the Sycomore is but a mean despicable tree to the Cedar the bodies of the best are but vile and despicable bodies now but at the day of Judgment they shall be changed into glorious bodies In that glorious morning when Christ shall come to Judgment every one that hath gotten grace here shall put on a new fresh suit of flesh richly laid and trimmed with glory says an ingenious person So much good will Grace do us then and stand us in stead then Then to have an interest in God the God of all grace will also do us good and stand us in stead then those who have gotten God for to be their God in Covenant with them will find their interest in God to do them good though God will then be a
like flowers that have only their months but end with the Spring or Summer like Grass which in the morning flourisheth and groweth up but in the evening is cut down and withered like Nosegays now iâ— the bosom by and by in the besom like so many bubles in the waâ—er which burst of themselves as so many Spiâ—eâ—s-webs that are easily torn in pieces like wandring Sirds which look upon us from a bough of some tree making us a little chirping musick and then fly away How many examples are there in the world of withered and blasted estates How many persons do we read and hear of that have supposed their mountain so strong that they should never be moved yet they have been stript of all before they dyed and have become as poor as Job as we say How many that for a long time together never saw one day of Sorrow but had the patient providence of God resting with all favor and success upon their Tabernacle and were invested with great Lordships and possessions but have brought all to a morsel and have dyed wanting How many who were once well fed and warm clad have soon changed their pastures and their cups which did once run over with Wine have been filled with the waters of Marah and they put into the poor man's dress Let men possess never so much of these Temporal good things yet they have no Charter for what they injoy They who are now full and abound with all things to make their lives comfortable may â—â— many ways brought to poverty Ruth 1. 21. v. says she there I went out full and the Lord hath brought me again empty As one says Dies hora momentum evertendis Dominationibus sufficit quae adamantinis credebantur radicibusâ—esse fundatae A day an hour a moment is enough to overturn the things that seemed to have been founded and rooted in Adamant and to make them perish O that those men who are so greedily set to gain the world and nothing else but the world and the things of the world are in their thoughts and have their hearts and affections for these they toyl labor and take pains day and night never minding what will be fall their souls and yet they see what the things are they so much labor for poor trifles the very best are if compared to the Soul the soul that must abide for ever and yet these things that are but perishing things and they have no assurance to injoy them one hour to an end take up all their time and labor and pains Such men put me in mind of what is reported of a Woman who had her house on fire that she was very busy and spent her time and took great pains about saving and gathering up many â—â—ifling things and in the mean time had a child in the Cradle and forgot that now when the poor Woman came to take a view of what she had gathered up she saw but a few trifling things but when her child came into her mind imagining that her child had been burnt though it was saved she ran mad to consider that she should be so foolish as to mind things of no concernment and to forget her child So will it grate upon the Consciences of thousands to all Eternity when they shall remember they labored all their life for such things as perish with their using but neglected what should have done their souls good to Eternity But those things we should cheifly labor for are Eternal and everlasting good things As indeed all the things of Heaven are Eternal and everlasting and as far from dimiâ—ution and decay as the soul from death and can be no more corrupted or shaken then the seat and omnipotency of God surprized How many Scriptures bring this Olive branch in their mouth and assure believers that all the things of Heaven are Eternal which truth is the flower of all our joy Take this brief account of Heavens Eternal good things 1. That Glory in Heaven is Eternal Glory 2. That life which is to be had in Heaven is Eternal life 3. That Joy which is to be had in Heaven is Eternal joy 4. That Inheritance which is to be had in Heaven is an Eternal Inheritance 5. The kingdom of Heaven is an Eternal kinddom 6. The Crown worn in Heaven is an Eternal Crown 7. The house or habitation prepared in Heaven is an Eternal habitation 1. The Glory in Heaven is Eternal glory Our blessed Saviour is ascended up into Heaven and there is made partaker of this glory but he will have all those who are his to fare as he himself fares they shall all of them be dwellers in glory with him See John 17. 22 23 24. v. The Glory which thou gavest me I have given them viz. those whom God had given him v. 6. that they may be one even as we are one I â—â— them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me When David was sent by God to Hebron to be crowned he will not up alone but takes with him all his men with all their housholds they shall have a part with him So Jesus Christ will not be happy alone will not live in glory alone as a loving Husband he cannot injoy any thing if his wife and children have not a part with him so Jesus Christ will have all his in glory with him to see his glory and as I have already shewed to be glorifyed with him and this glory wherewith they shall be gloryfied is an everlasting glory t is no glory that is transient or that will ever end but t is Eternal glory It is Excellentis gloriae pondus aeternum 2 Cor. 7. 4. 17. v. where the Apostle speaks of an Eternal weight of glory And St. Peter speaks De aeterna gloria in Christâ— Jesu Of Eternal glory by Christ Jesus 2. That life which is to be had in Heaven is Eternal life It is not a life of threescore years and ten or fourscore years as our lives in the world are which are soon cut off and flie away Psal 90. 10. v. A longer life then that which is promised in the last verse of the very next Psalm Psal 91. 16. v. With long life will I satisfy him the word Long is too short to set out to us this life Old Parr's life was a long life and the life of Johannes de temporibus was a long life for he lived in sundry Centuries and filled up Three hundred threescore and one years Adam his life was a longe life and Methusalah ' life was a longer life but this is an everlasting life Alas our life here on earth is but a short life every day the thread of mens lives are
wearing the oyl of their Lamps wasting â— and time is carrying them towards the habitations of Eternity and they quickly come to an end but in Heaven our being our blessed being shall have no end Ibi esse nostrum non habebit mortem It is the promise made to those who are believers John 3. 15. v. That whosoever believeth in him should not perish but have Eternal life the life in Heaven is a lasting life indeed Adeo diutina quod nequit terminari So lasting as it is everlasting A life that is as Eternal for continuance as he that had no beginning That not to be termed a life which consisteth of the body and the soul but that even that is truly life which flourisheth in the memory of all ages and which Eternity it self ever beholdeth says one Illa illa vita the life of glory that is life indeed where when a Man hath lived as many thousand years or ages or Centuries as there are piles of Grass on the ground or grains of Sand on the Sea-shore or Starrs in the Sky he shall be as new to begin again as the first day he lived in Heaven We are here ready to admire the great age of some men of such as live long but Nihil longam quod finem habet that is truly long that lasts for ever And this life that lasts for ever is enough to Comfort any Christian in the loss of a present life that will last but for a few years When Philip asked Democritus if he did not fear to lose his head he answered No for quoth he If I dye the Athenians will give me a life immortal his meaning was only this he should be Statued in the treasury of Eternal fame So may every Christian say who hath gotten Eternal good things for his portion When they dye and have an end put to this life God will give them a life immortal Such a man cannot but have his soul brimful of brave thoughts that in a dying hour is able to refresh himself with this meditation Though I now must dye and have an end put to my natural and miserable life yet I shall now enter upon an Eternal anâ— happy life 3. That Joy which is to be had in Heaven is Eternal Joy Whilst the best here in the world are weeping and many times full of Sorrow the worst and vilest oâ— men are full of joy and abound in their pleasures buâ— here is their misery the posting Sun of their joy anâ— pleasures after a short gleamand a few days vain glistering will set in the Ocean of endless Sorrow Thâ— wicked man's joy is but a short-liv'd joy soon puffed out and lasts but for a moment to speak of when it lasts longest Job 20. 5. v. The triumphing of the wicked is short and the joy of the hypocrite but for a moment and therefore it is by the Preacher Eccles 7. 6. v. compared to the crackling of thornes under a pot It is as soon out as in makes a great noise and dies But the joy of Heaven is lasting ye everlasting begun here and lasts to all Eternity called therefore Everlasting consolation such is the Saints joy 2 Thes 2. 16. v. We may compare their joy in Heaven as ones does God's rich mercy from whence it flows to the Oyl in the cruse which was still spending but never spent They who have made sure a provision for Eternity shall have joy for evermore In the world indeed they meet with many changes in this Babylon they are oftentimes forced to hang their Harpes upon the Willows and disabled from singing sweetly to the Lamb their Hebrew songs their estates and conditions are as variable as you see the Heavens at this time and season are now fair by and by foul now the Sun shines most gloriously but by and by the whole Heavens are cloudy and sending down showâ—â—s Their comforts have an Autumn and their joys a fall of the Leaf Their joys are soon clouded with sorrows for if God do but hide his face they are troubled Psal 30. 7. v Though they somtimes taste of the waters of life yet again they do drink of the waters of Marah Now they are with God in the Mount and see his face at another time they are walking in the valley of the shadow of Death and there wandring in a maze of perplexed thoughts heavy cares afflicting fears and bitter sorrows If at one time they have the oyl of joy and gladness yet at another time they have the spirit of heaviness and sadness If at one time they have sweet tastes of Heaven yet at another time they are even distracted with fears of Hell But in Heaven they shall have nothing but joy and no sorrow all tears there shall be wiped from their eyes and all sorrow driven from their hearts there they shall injoy full joy without any mixtures of sorrow they never sow again in tears but shall injoy good days for ever Rev. 21. 4. v. There will be no more death neither sorrow nor crying But Isay 61. 7. v. Everlasting joy shall be unto them yea fulness of joy and pleasures for evermore Psal 16. 11. v. there will be pleasures to all Eternity and millions of years multiplyed by Millions do not make up a minute to this Eternity The joy of Heaven is such a joy Quod non divellit aeternitas A joy that Eternity begins but Eternity shall never end Great was the Jews joy after that the lamentable and sad decree of Ahasuerus was reversed and Haman's plot defeated insomuch that the days that were appointed for their death and ruine were turned into day of feasting and joy and wherein they sent presenâ—s every man to his Neighbor and gifts to the Poor Esâ—her 9. from verse the 17. to 28. and this joy as it was then great so it hath been lasting for the Jews cease not to celebrate the same to this day But what is the Continuance of the Jews joy for this great Deliverance from Haman to the joy of every believer in Heaven for their deliverance from Hell that hath been but for some hundreds of years from the time of Ahasuerus to this present and say this annual commemoration should last as long as the World shall last yet would â—t be nothing to the joy in Heaven that shall last for ever 4. That Inheritance which is to be had in Heaven is an Eternal Inheritance The greatest Inheritances that men do settle upon their children put them all together are not equivalent unto it When an Embassador told Henry the fourth that magnificenâ— King of France concerning the King of Spain's ample Dominions First saith he he is the King oâ— Spain â—s he so saith Henry and I am King of France but â—aith the other he is â—ing of Portugal and I am King of France saith Henry He is King of Naples â—and I â—m King of France He is King of Sicily and I am King of France He is King of
It is not my purpose to enlarge upon this subject yet would I leave a few words with you to encourage you to labour even for these Temporal things forasmuch as God hath promised them 't is promised to him that feareâ—h the Lord Psal 112. 3. v. That wealth and riches shall be in his house That is when God seeth it good for all promises of Temporal mercies must be understood with an exception they are not to be taken absolutely but conditionally So far as they are helps to the furthering of a Christians main good and no hinderances of his everlasting welfare so far he may be sure to be a partaker of them and God will bâ—ess his endeavouring to gain and possess them Whatsoever he doth it shall prosper Psal 1. 3. v. Indeed we cannot instance in any Temporal good things but in one place or other there is a promise made of it to the Godly Godliness hath the promise of this life What God hath promised to give his People may with his good leave labour for But notwithstanding what I have said a Christian's care should be that whilst he hath his hands in the Earth his heart should be in Heaven and he should learn to live above those things which he cannot live without his chief labour and pains should be to gain such things which will be of most use in Heaven I may say of the best of all Temporal things as the Philosopher said of the City of Athens That it was a City Ad perigrinaendum jucunda but ad habitandum non tuta Pleasant for journeying but not safe for dwelling So these things are comfortable and useful for us journeying towards Heaven but they are not such things as will be of use when we come into Heaven It is good counsel that one gives Omnia ista contemnito quibus solutus corpore non indigebis Despise whilst you are in the body those things whereof you shall have no need when you are out of the body Those things that will be of use in Heaven should principally be laboured for on Earth We cannot better shew our selves to be wise Christians then by taking off this course as I shall by and by shew You know what Christ said when he came to determine the question between the two Sisters even now named Martha and Mary Luk. 10. 42. v. Mary hath 〈◊〉 that good part which shall not be taken from her And why that good part because she had chosen that which should not be taken from her Verily he makes the best choice that prefers those things that will last those things that death cannot rob us of before all other good things in the World It was the saying of Aristotle that great leader of the School and most Eagle-eyed into the mysteries of Nature of all Philosophers called therefore Nature's Secretary concerning knowledge That a little knowledge though but conjectural about Heavenly things is to be preferred above much knowledge though certain about inferiour things It is true herein aâ—so that a little of those things that are Eternal is to be preferred before a great deal of what is meeâ—ly â—â—mporal And this should make every one to labour â—or Eâ—ernal good things as the same Ariâ—â—otle studyed Philosophy he studyed Philosoâ—hy in the morning that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Eloquence in the after-noon that was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his chief study was that oâ— Philosophy as for Eloquence and other studies they were only by the by as we say Indeed no time better spent then what is spent this way I find it reported of Suarez a very learneâ— man one who wrote many Tomes of Dispuâ—ations that he prized the time he set a part for the searching and examining of his heart in reference unto God above all the time that ever he spent in other stuâ—ies his consâ—ience felt a relenting pang for strength an time so ill imployed this time and strength had iâ— been spent in searching and examining his heart haâ— been better spent and so of every Christian theiâ— time cannot be better spent then in labouring for whaâ— will advantage the Soul in reference unto Eternity and for Heaven where he hopes to spend his who Eternity Even Heaâ—hens have highly esteemed thoâ— Eliâ—ian delights which they did but phansie anâ— have under-valued and contemned the things here be low how sad a thing is it that a Christian's hearâ— should not be more taken up with Heavenly delights which as I shall shew afterwards are no phaâ—sies but certainties Now to back this second branch of the use of Exhortation I shall add the following Motives to what hath been said by way of Confirmation Motive 1. Because Christians labouring or not labouring for Eternal good things will bespeak them wise men or fools Motive 2. Because the greatest of Temporal good things without Eternal good things will leave a man a Beggar leave him in an undone condition Motive 3. Because Eternal good things even without Temporal good things will make a man a rich man Motive 4. Because Eternal good things are real good things and all Temporal good things are but imaginary good things Motive 5. Because Eternal good things only are they that will be for a Christian's life To perswade all men to labour chiefly for Eternal good things I shall besides what I shall now add desire every one to call to mind those eight particulars mentioned in the sixth Chapter And when we remember that God hath commanded this very thing That these things are the chiefest of good things The only lasting good things Good things alwayes desirable The only satisfying good things Good things that do concern the Soul Good things about which our labour will not be in vain Neither will it ever repent us to have laboured for them I conceive the Exhortation will be sufficiently backed with Motives CHAP. XII 1. MOtive Because your labouring or not labouring for Eternal good things will bespeak you Wisemen or Fools My discourse will fall into these two parts 1. Your labouring for Eternal good things will bespeak you Wisemen 2. Your not labouring for them will bespeak you Fools I do begin with the first 1. Your labouring for Eternal good things will bespeak you Wisemen There are more fools in the world then such as we say are to be begged for fools men who are defective in their naturals that are meer Ideots and void of natural understanding Solomon affirms this in his Proverbs alwayes styling the wicked man the fool Prov. 1. 7. v. The fear of the Lord is the beginning of knowledge but fools despise wisdom and instruction 22. v. How long ye simple men will ye love simplicity and the scorners delight in their scorning and fools hate knowledge It is the wicked man here that Solomon stiles fool the man that cares not to be made wise to salvation the man that cares not for the knowledge of Eternal good things There was not a man in all
Egypt to be found so wise as Joseph why so Because fore-seeing the years of famine he filled their Store-houses against the time of want Neither is there a man to be found in all the world so wise as the Godly man who only is called the man of wisdom Miâ—ha 6. 9. v. Why so Because fore seeing the length of Eternity he labours to enrich himself with hidden and Heavenly treasures that will do most good then They only shew themselves wisemen that are careful to lay up a stock and store that will do them good throughout all Eternity when as the world's fools for want of the like care will then have no good thing for their Souls to feed upon Many foolish men are like the want on Grashopper that leaps and skips chirps and sings all the time of Summer and when the time of the Winter comes it perisheth for want of what might have been gathered in the Summer O such are too many they eat and drink they laugh and sing they spend their dayes in sinful delights all the dayes of their life and entering upon Eternity they Eternally perish for want of what might have been gotten in the time of life Whereas the wise-hearted Christian is like the Annt or Bee that toyl and labour in the Summer against winter So they who are Spiritually wise in the time of life are trading for Eternity whilst they live upon Earth they are seeking after Heaven and looking after things that are invisible they are laying up treasures in Heaven a good foundation against the time to come Before their Bodies be laid up in the dark and dismal Prison of the grave their care is that their never-dying Souls may be carryed into Abraham's bosom Before all opportunities for doing their Souls good are taken away their care is to turn to God to accept of Christ to get their sins pardoned their evidence for Heaven cleared that so they may be for death prepared and after death enjoy a future and glorious felicity Before the unavoidable dissolution and separation of their Souls and Bodies and the departing hour must come their care is that when they dye they may dye in the Lord Rev. 14. 13. v. that when they sleep the sleep of death they may sleep in Jesus 1 Thess 4. 14. that when their lives must end their ends may be in peace Psal 37. 37. v. In a word that they may dye the death of the righteous That already twice repeated Text Col. 3. 2. v. Set your affections on things above not on things on the earth speaks to this purpose The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must be wise for them and this is to manifest an high point of Heavenly wisdom when meâ— are wise for Heavenly things that though they do walk on the Earth yet they do daily converse in Heaven and have their eyes fixed upon invisible things there looking upon Earthly contents to be too mean grounds whereon to raise their joyes that which ravisheth their hearts and quickens them in their labours is their thinking upon beholding of and hoping for those beams of inaccessible glory Moses was a wise man and so esteemed and reported by the Spirit of God because he despised the pleasures of Pharaoh's Court having an eye to the recompence of reward Hebr. 11. 24 25 26. v. That is because he despised all the present arguments of delight and contentment and preferred those excellencies which he knew should be infinitely greater as well as he knew they should be all 2. Your not labouring for them will bespeak you Fools Here in the world if men be but deep Polititians have profound reaches and a deep insight into the things of the world they go for very wise men But suppose a man were not inferiour to Virgil of whom it is reported that if all sciences were lost they might be found in him Or to Aristotle who by some was called wisdom it self in the abstract Or that Jew Aben Ezra of whom it was said that if knowledge had put out her Candle at his brain she might light it again and that his head was a throne of wisdom Or to that Israelitish Achitophel whose words were held as Oracles Or to Solomon who was able to unravel Nature and to discourse of every thing from the Cedar to the Hysope or Pelitory on the wall Though we were as one sayes of St. Hierome that he knew all that was knowable Or lastly though a man were equal with Adam who knew the nature of all Creatures And yet not be wise to salvation not be like the wise Scribe who was taught from the Kingdom of Heaven not be seeking after those things that will endure beyond a season and that will satisfie an immortal Soul verily this man will at last prove himself but a fool Such a fool was that miserably mistaken rich man in the Gospel who though by himself or others judged wise in the account of the only wise God was a very fool why for he provided only for the time of this life for many years only to be spent in the world but provided nothing at all for death or for his Soul after death As Cicero said of some Mihi quidem nulli satis â—ruditi videntur quibus nostra sunt ignota I cannot take them for Schollars that partake not of our learning So may I say they are not to be accounted wise men but very fools who are not wise to that which is good wise in Christ wise to secure the chiefest good and which is of the greatest value to wit their precious Souls of more worth then any thing they can stand possessed of and Heavens happiness Such and such only deserve the name of wise men and prudent ones who choose those wayes and are diligent in those actions that make for Eternal happiness The Italians arrogate to themselves the monopoly of wisdom in that Proverb of theirs Italians say they both seem wise and are wise whereas Spaniards seem wise and are fools French men seem fools and are wise They of Portugal neither are wise nor so much as seem so So many in the world think themselves the only wise men but in Spiritual and Eternal matters neither are wise nor so much as seem wise therein Those who are not Heavenly wise wise to that which is good though the wisest Polititians upon Earth though they be the most ample and cunning Machiavilians that live though they be Doctors in that deep reaching Faculty yet are they like fools being sharp-eyed like the Eagle only in the things of the Earth but as blind as Beetles in the things of Heaven Wise it is true they are but it is with such a wisdom as like the Ostrich wings makes them out-run others upon Earth and in pursuit of Earthly things but helps them never a whit towards Heaven or to pursue Heavenly things Every one will cry him up for a fool who rather chose to stay in the Theatre and
Imaginary Heaven is not sufficient for to entertain the Lambs wife to refresh the suffering Martyrs to reward God's People God hath provided for those who are as the Apple of his eye who are the Signet on his right hand his Portion his pleasant Portion his Inheritance his Jewels his Royal Diadem other manner of things then these another manner of felicity then the world affords which is but Bracteata saelicitas a felicity but tin'd over which when it is at death worn off the greatest admirers thereof will find that all their life they have been as it were but in a dream they have dreamed of an happy condition they thought themselves to be in but no such-matter The enemies of the Church that had in their hopes and expectations devoured Zion in Isay 29. 1. v. are compared to an Hungry man that dreameth he eateth but when he is awakened his soul is empty or as when a thirsty man dreameth and behold he drinketh but he awaketh and behold he is faint and his soul hath appetite And saith that Text So shall the multitude of all Nations be that fight against Mount Zion In a dream a man being hungry and thirsty he dreameth perhaps that he eateth and drinketh and while he sleepeth he hath some imaginary refreshing and satisfaction but â—hen the man awaketh all his eating and drinking proves nothing and his refreshing and satisfaction proves to be a meer delusion and just nothing Thus it is with many men in these Temporal enjoyments their life is but a dream all the while they live they are as men in a dream and are never awaked till they come within the borders of Eternity And what do they dream of what are the thoughts of these dreamers heart They dream that they are some great Ones as Simon Magus thought of himself They dream that therefore God loves them because he hath enriched them They dream that they are happy because they are wealthy Though not all interested in Eternal good things yet they dream of future happiness in Heaven but have no thoughts of future torments in Hell like Joseph who dreamed once and again of his preferment but never of his imprisonment They dream as to their Eternal estate that they are rich and encreased in goods and lack nothing as did the Laodicean Church lying in a deluding dream upon mistake of her Spiritual estate but they are wretched and miserable poor and blind and naked Rev. 3. 17. v. And by these deluding dreams they are taken off looking after the real and Eternal happiness of Heaven As those filthy dreamers Jud. 8 â— despise dominion and speak evil of dignities so these foolish dreamers because they enjoy an Imaginary happiness here in this World set light by the happiness of Heaven These dreams make them to pursue Earthly good things hotly the which without Eternal good things will leave them in Hell certainly And it is to be admired how much these men hugg these shadows and empty shews bow down to these Images and Fictions embrace these Imaginations please themselves with these sigments and fond conceits delight themselves with these vain thinkings and phantasmes It is real truth that the Scriptures those Oracles of truth call the splendid braveries of this world but lucid phantasies the pomp and state of the great ones but a vain shew their glâ—ttering glory but a vanishing appearance Agrippa after a Princely manner and in great state comes to have the hearing of Saint Paul Act. 25. 23. v. but Saint Luke calls all his pompe but a fancy he came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with great fantasie or vain-shew And it is as certain a truth that those men who because they possess no small store of Temporal good things apprehend themselves happy will find their apprehensions meer apprehensions their felicity but an Imaginary fancy they will hereafter see that they have been deceived like men in a dream who when they do awake miss of those great things they dreamed of and their raised expectations do sink with disappointment It will be with them as it was with certain Witches I have read of to whom in the night time the Devil did bring to their thinking good pieces of Gold but in the day time when they were awake and they went to make use thereof all proved but withered leaves So now these men please their thoughts with golden matters but at death when they shall pass away as men in a dream and shall not be found Job 20. 8. v. then they will not find that made good and realâ—zed when they awake in the morning of the resurrection which they dreamed concerning Temporal good things in this life then their dreamâ— of happiness will be dashed then they will know what they laboured so much for in the world was but an Imaginary no real good and that Eternal good things were the only good things This very consideration should make all men to set an high rate and price upon Eternal good things this should attract their hearts and draw them to labour after them chiefly and above all things whatsoever and to overlook all the greatest and best things of this life as empty and void of what men expect to be in them and that should make the soul Eternally happy O how should the thoughts hereof make Christians labor and take pains for Heaven and the things of Heaven which are really what the Scripture reports them to be 5. Motive Because Eternal good things only are they that will be for a Christians life How glad are many men when they are got into such a way of liveing as will serve them for their whole life if they have gotten but a Service an Office any preferment or what else they know will be for their life Or if they have but made a good Bargain about a Farm or the like that will help them to live comfortably all the time of the life this much contents them and sets their hearts at rest Christians we are all of us made to abide for ever to live in Eternity What are a few years here unto Eternity What are fourty fifty threescore or an hundred years here if compared to Eternity Old Parr lived an hundred and fifty years but what is that to Eternity The old man of Bengala in the East Indies was three hundred thirty and five years old when he came to the Portugals from whom for his miraculous Age he received a yearly stipend but what is that to Eternity Johannes de temporibus lived three hundred sixty and one years but what is that to Eternity Adam lived nine hundred and thirty years Noah lived nine hundred and fifty years Methusalah lived longest of any even nine hundred sixty and nine years he wanted but thirty one years of a thousand but what is the longest life to Eternity what are a thousand years to spend here we must abide for forever our life hereafter will be Eternal Eternal how long is that nay that
for thee Uniâ— me to Christ 111 who is the Fountain of life that I may live who by nature am dead in sins and trespasses Let thine Eternal spirit by its powerful influence and breathings heal 114 my Soul sanctifie my heart subdue the rebellion 115 of my will and purifie all uncleanness out of my affections that acting from inward principles of holiness I may imitating blessed St. Paul exercise 121 my self to have alwayes a conscience void of offence towards man and 122 in simplicity and godly sincerity not in fleshly wisdome but by the grace of God I may have my conversation in the world in all things willing â—12 to live honestly and walking before thee in truth and with a perfect heart doing that which is good that so when thou shalt bring to my mind the History 126 of my life which having been very sinful might here be followed with dreadful apprehensions of thy wrath and some glimpses and pre-occupations of Hell and hereafter with Eternal torments I may have that which will afford unto me inward consolation and refreshment and in the day when I must pass 127 through the valley and shadow of death that neither the terrors of death nor the fiercest oppositions of Hell and the Divel may dismay me let me be found interested in what will do me 145 good then and being lasting good things will last beyond Death go with me out of this 131 world stand me in stead at the day of 23â— 152 Judgement and keep me out 137 of Hell If whilst I live thou shalt make my condition an afflicted condition that 141 I must go through the valley of Baca towards Zionâ— yet bestow upon me what thou knowest 142 will make me bear afflictions patiently be as an Ark to uphold my spirits and keep them from sinking in the greatest deluge of calamities Though here I should meet with shame and disgrace O Christ yet with thee let me 174 enjoy Eternal Glory though here I should live but a short life yet in Heaven let me live 175 an Eternal life though here I should not have one joyful hour yet hereafter let me enter into my Masters 177 joy into that joy which Eternity begins 178 but Eternity shall never end though here I should never enjoy any earthly inheritance yet let me not miss of that Inheritance incorruptible 179 which fadeth not away in the 180 everlasting Kingdome of our Lord and Saviour Jesus Christ and there also receive that Crown 182 of glory that fadeth not away though here I should not have a house to shelter my self from storms and tempests yet let me be admitted into that house not 184 made with hands Eternal in the Heavens and scituated in the new Jerusalem which is the everlasting habitation of 189 Angels and glorified Saints Take my heart off these lower things wherein so many do fancy 221 doth consist the only comfort of their lives which are only for the body 198 and but vanity and vexation 191 of spirit and set it upon those alwayes 188 desirable good things in Heaven which only can satisfie 193 the longings of it and make my soul 198 that most precious and immortal 203 being happy By faith help me to look above 22â— the gaiety and eye-dazling 224 objects here in the world and to see the excellency and worth of those things that are 215 invisible but are made 235 known in the Gospel Oh that my head were water 245 and mine Eye a fountain of tears that I might weep day and night for them who make all the motions 250 of their Souls to wait upon earthly designs and for the gaining 252 the Mammon of unrighteousness in this world such â—s prefeâ— momentany pleasures before 244 Eterâ—al joyes and spend their whole time in making proâ—sion for the flesh without the least thought upon Eâ—ernity that follows and never think of their present â—nfulness or their future Eternal misery Pardon â—e O my God that I have at any time postponed 256 the things of Heaven to the things of this world â—referring dross before Gold the fatness of the Earth â—efore the dew of Heaven earthly Mammon before Heavenly Mansions and the good things of this life â—efore the good things of another and better life yea â—ood and â—aiment for my body before Grace and Glory â—or my soul and now O Lord â—help me to consider â—hat it is â—igh time for me to mind the concerns of my â—oul and to be labouring for Eternal good things and â—261 seeking those things that are above and to â—ve above those things which 269 I cannot live withâ—ut yea wholly to spend my time whilst 269 I am â—n the body about those things whereof I shall have â—ost need when I am out of the body and principally â—o Labour for on earth those things that will be of use â— Heaven Make me spiritually 273 wise to lay up â—uch a stock and store that will do me good throughâ—ut all Eternity and before my body be laid in the Grave to take care that my never dying soul may be â—arryed into Abrahams bosome by a turning to thee O God by accepting of Jesus Christ by getting my â—ins pardoned and my evidence for Heaven cleared â—hough I do yet remain upon Earth let I pray thee â—hy spirit help me to converse in Heaven 274 and â—o have mine Eyes fixed upon those invisible things â—or ever blessed be thy most holy name O Lord that I am not placed among the common Beggars of this world that I have not been sent to beg my bread from door to door it might 278 have been my portion to have crowched to another for a morsel of bread to have been a vagabond and have saught my bread out of desolate places and to have lived as another Lazarus 279 in a starving and famishing condition O Lord I beseech thee never lay me under the heavy judgement of poverty in this world least I be poor and steal and take the name of thee my God in vain neither let me be a beggar in another world in Hell to howl for a drop of water to cools my tongue Yet if poverty must be the condition thou O God wilt have me to end my dayes in and I must be made worldly 287 poor yet O God vouchsafe to make me spiritually rich rich in Faith even enriched with the unsearchable riches of Jesus Christ let me be found to be an heir of Salvation even an heir 288 of God and a joynt heir with Christ an heir of that Kingdome 289 which thou hast promised to them that love thee Help me O Lord to overlook the splendid braveries of this world the greatest and best things of this life 299 as those things which are 293 not but are as so many Empty 294 clouds and Wells without Water ciphers without figures and but as shadows to real substances being altogether void of 291 what will make me happy to Eternity and to Labour that I may have
thee whom my soul prizeth above 306 the earth and its comforts and above heaven and its glory for my portion Jesus Christ for my Saviour the blessed spirit of Grace for my sanctifier Grace to change me from what I am by nature and Glory with thee in Heaven hereafter that will continue throughout that life which will be 299 Eternal even after a Million of ages 301 and longer then a Million of worlds Inlighten my darkned understanding that I may attain to the true knowledge of Eternity 304 and Eternal good things before my glass be out 305 my Sun set my race run and the dark night of Eternity overtake me Work Lord upon my heart a serious consideration what it is to perish 306 Eternally in Hell and to enjoy a blessedness eternally in Heaven that my labour and care may be to escape the one and to obtain the other O that as I must live hereafter through all Eternity so whilst I live here I might alwayes have Eternity in my thoughts and ever be endeavouring to 307 get assurance of an happy Eternity As my soul trembles to remember the 307 Eternity of pains in the nethermost Hell that region of confusion 309 and storehouse of Eternal fire where poor damned ones must be drenched in Seas of fire and floods of wrath 309 overwhelm them So Lord make me to tremble at sin that will bring all this upon me and enable me to walk in the wayes of holiness which will 309 be followed with happiness and Eternal glory O God whilst I am in the wilderness of this world let me I pray thee have some tasts 310 of those fruits that grow and are to be had in the Land of promise whereby my Soul 312 may be entered into the first degrees of heavenly joyes and may learn what a great difference 311 there is between the bitter sweets of this world and those fruits which grow upon the tree of Life in the Paradise of God and may have my soul effectually drawn and inflamed made unquiet and 314 restless to long for more labour for more 312 and not think my self happy until I have my fill of them until I be 314 filled with the fulness of God and come to swimm 312 in that Sea of Eternal bliss in heaven and those infinite Oceans of pleasure 314 that are at thy right hand for evermore I am convinced that my Soul 315 by which I have my animation shall not be extinguished 416 with my body but that it is seperable from my body and will subâ—ist and have a being in its seperate state survive the grave live longer then time its continuance must be eviternal inexterminable and without end and be clothed with Eternity after it is devested of this earthly case O God help me so to work this consideration of my Souls immortality upon my heart as to make me Labour for that 317 which will make my immortal soul for ever blessed and happy when it shall be unsheathed from my body unclothed from corruption and let loose from this cage of clay About this very thing I confess O God that my former carelesness hath been very great and at the remembrance of which I blush I am ashamed and tremble Had death seperated my soul from my body whilst I was thus careless of my Soul as my body should have been a prey 316 to rottenness worms and corruption my Soul that is endowed with an undying condition might have been in Hell I have yet a little time before me and it may be but a very little for the whole time of all my life is but short 317 and I do perceive my dayes do pass away 322 like a Post glide away strangely every day every hour every minute added to the time of my life proves so much taken from my life and I confess I know not what a day may bring forth 318 or whether I shall 319 enjoy a morrow even this night may 318 death assault me and my Soul be taken from me and before the Sun rise again I may be taken hence Help me therefore to improve my short time about such things as will be 318 of an Eternal advantage O let me not see an end put to my time until I have provided for Eternity Whilst I am in the way 320 to salvation whilst I suck at the breasts of those Ordinances that can feed me to Eternal Life help O Lord to improve present opportunities 322 to get an interest in Jesus Christ to lay hold on Eternal Life and to make sure of a future and everlasting happiness As the Divel 323 delayes no time becausâ— his time is sâ—ort to get me to Hell enable me to delay no time because my time is far shorter to get to Heaven But oh how dull is my heart in labouring for that without which I can neither be happy here nor hereafter help me therefore O Lord by the eye of faith to get a sight of 323 Eternal good things that so my heart may 325 be quickned to labour and take pains for them and long until it be in possession of them Purge out of me I pray thee O God all insincerity and all hypocrisy and make me with all faithfâ—lness 331 and Christian 332 diligence chearfully 336 and with delight earnestly 343 and unwearâ—â—aly 348 to seek those things 347 that are above where Christ sitteth at the right hand of God and alwayes to abound 340 in the work of the Lord forasmuch as I know my labour is not in vain in the Lord and I shall be abundantly satisfied with the fatness of thy house and thou shalt at last make me drink of the River of thy pleasures These things O Lord and whatsoever else thou knowest needful for the enabling of me thy poor servant to live to thine honour and glory and forwarding the Eternal happiness of my precious Soul I beg for the sake of thy dear Son Jesus Christ my only Mediator and Advocate to whom with thee and the Holy Ghost be honour and glory world without end Amen Mark 11. 24. What things soever ye desire when ye pray beleive that ye receive them and ye shall have them John 16. 23. v. Verily Verily I say unto you whatsoever ye shall ask the Father in my name he will give it you A TABLE By the Order of Letters Directing to some Chief Things found in the fore-going Treatise A. A Bounding in all things in this life is oft times followed with want in Hell pag. 282 Abundant must the labour for Heaven be p. 340 â—braham how said to see Christ ' s Day p. 327 â—chilles Choyce p. 257 â—dam in innocency set to labour p. 7 â—fflicted ones find that Eternal good things stand them in stead p. 14â— â—fflictions often befal the Saints p. 141 â—lexander sleeps sound Parmenio being on the war p. 311 â—lexander compared by one to a stone 92 Alexander poysoned p. 171 King Alfred how spent the natural Day p. 35 Aelians
Censure of a Chariot made by Myrmeeidas and Chalecrates p. 98 Alphonsus his Saying p. 8 Alphonsus refuseth to give any thing to a Knight that had spent his Estate p. 206 Ancients used means to keep Death in their thoughts p. 145 Andronicus his fall p. 169 Angola Inhabitants prefer a Dog before a Slave p. 223 Antimachus high esteem of his Schollar Plato p. 35 Antigenides a famous Musician his custom before he play'd a Lesson p. 311 Apelles how he came to fall in love with a Woman p. 224 Archimedes the Mathematician slain and why p. 16 Aristotle preferred conjecturall knowledge about Heavenly things before certain knowledge about Earthly things p. 270 Aristotle studied Philosophy in the morning but Eloquence in the afternoon Ibid. Artabazus Cup not so good Gold as Chrysantus Kiss p. 100 Athenians gave the Grashopper for their Badge p. 218 Athens what a kind of City p. 269 Attention required at hearing of the Word p. 21 Aetna ' s sad and ruining eruptions 1669 wasting the Habitations of 27000 Persons with 13 Towns p. 168 B. BAjazet carried in an Iron-cage p. 169 Babtism what it is p. 23 Baptism enters us into the Church p. 23 Baleassar his submission to the Word of God 24 Basil his answer to the threatnings of Modestus p. 23 Bassianus the Emperour strangely degenerated into effeminatness would be called Bassiana p. 223 Beatitudes the first of them belong to the Poor p. 92 Beauford Bishop of Winchester and Chancellor in the Reign of Henry VI. p. 128 â—ee what Men are like to it p. 273 â—eggars are all they who though they possess the greatest of Temporal good things are without Eternal good things p. 277 â—eggars lye under a great judgment p. 278 â—eggars are all they who have nothing laid up in Heaven p. 285 â—eleivers have the promise of two Worlds p. 290 â—elisarius his poor condition p. 169 â—engala where was an old Man of a great age p. 299 â—ernard ' s Esteem of Christ p. 108 â—ernard ' s words of the end of Christ ' s Comming at the last Day p. 155 â—ible presented to Queen Elizabeth p. 19 â—ody but a mean habitation for the Soul p. 149 â—ody made lovely by the Soul p. 202 â—ody of an excellent Structure p. 198 199 â—ooks cared for by Caesar p. 200 â—runo his change of Life and the cause thereof p. 135 â—udaeus high esteem of Plutarchâ— Works p. 18 â—urleigh his high esteem of Tully ' s Offices p. 20 C. Caesars Battle in Affrica with the followers of Pompey p. 53 Caesars Battle with the Swiffes that fought to obtain Gallia out of his hands p. 54 Caesar murthered p. 1â—1 Caesars Care of his Books p. 200 Caesar Borgia upon his Death-bed lamented because he had not taken care for Death before-hand p. 205 Caius Marius how he was wont to choose Souldiers p. 31 Camois relates what devout Personages used to writâ— upon their Chymney-pieces p. 308 Cardinal his choyce p. 257 Cato at evening meditated upon what he read in the day p. 21 Cats why Men compared unto them p. 232 Change is made by Grace p. 98 9â— Charles the Fifth Emperour his Challenge to Franciâ— the First King of France p. 10â— Christ the full of Mans Happiness p. 10â— Christ reckon'd amongst the chief of Eternal good thingâ— p. 10â— Christ makes them good who do enjoy him p. 11â— Christless Men are dead Men p. 111 11â— Christ loved by Saints above all things p. 107 10â— Christ will be a Righteous Judge in the day of Judgement p. 135 Christ hath a two fold Coming p. 15â— Christ will do those who have an Interest in him good anâ— stand them in stead at the day of Judgement p. 15â— Christianity compared to a Race p. 50 Christianity compared to Wrestling Ibid Christianity compared to a Fight p. 5â— Christianity compared to an Agony p. 5â— Christians have many Enemies p. 51 52 Christians find their condition in this Life very mutable p. 177 16â— Christians should be chearful in labouring for Eternal good things p. 337 338 Chrysostomes Censure of Antioch p. 68 Church why called the Congregation of the Poor p. 209 Cicero his Saying wherein we are taught not to be idle p. 246 Cleanthes great labour p. 47 Count Anhalt his Saying concerning the Scriptures p. 18 Colen Ground Where Saint Ursula ' s Virgins are buried retains no other dead Bodies in it p. 45 Commands of God dangerous to be neglected p. 82 Conscience that is good of a great benefit p. 117 Conscience an everlasting Companion p. 118 Conscience doth mind Men of sin in this Life that long after it hath been committed p. 119 â—onscience will bring to mind sins in another Life p. 120 â—onscience that is bad like a Mill Ibid. â—onscience that is good is in a good Man p. 121 â—onscience that is good a consequence of Grace p. 122 â—onscience that is good is a bridle against sin p. 122 â—onscience that is good is a spur unto duty p. 123 â—onscience that is good a comfort under affliction Ibid. â—onscience that is good lives in peace and dyes in pease p. 124 â—onscience when terrified for sin not comforted by Temporal good things p. 826 â—onstantinople had 7000 Houses in it burnt in the year 1633 p. 166 â—ourtier his Saying upon his Death-bed p. 130 â—reatures all of them do desire their center p. 107 â—ickets of the Night who p. 44 â—own worn in Heaven is Eternal p. 181 Crown in Heaven promised to five sorts p. 182 D. DAvid his great desire after God p. 31 Daughters of Danaeus are in Hell condemned to fill a bottomless tub p. 208 Day time is for labour p. 35 Days how Christ in Scripture is said to have many of them p. 326 327 Dazled are the minds and Distracted are the judgments of Men by Temporal things p. 224 Dead Men are all Men without Christ p. 111 112 Death cannot he kept off by Temporal good things p. 128 Death should always be in a Christians thoughts p. 145 Death terrible especially to those who have made no provision for Eternity p. 146 Death by Mundanus an Heathen looked upon to be but a change to a more happy Estate p. 147 Death not feared by Seneca p. 148 Death what it will be to a good Man and what it will be to a wicked Man p. 151 Death what thoughts Saint Basil had of it p. 152 Death makes all Men equal p. 284 Death-bed how terrible to Philip the Third King of Spain p. 129 Death-bed how terrible it was to a Courtier p. 130 Death-bed what thoughts Pelican a German Divine had thereupon p. 133 Death-bed made comfortable to those who have gotten Eternal good things p. 144 Death-bed how Valentinian the Emperour was comfortable thereon p. 152 Death-bed what will comfort any Christian thereon Ibid. Delightful is the labour for Heaven p. 335 Demades his Counsel to the Athenians p. 264 Diligence commanded p. 332 333 Diocletian leaves the Empire because
he could not rout out the Christians p. 207 Diogenes preferred his Cynical Life before Alexanders Royalty p. 223 Dionysius of Syracuse teaches a School at Corinth p. 170 Domitian ' s carelesness a cause of his death p. 318 Dreams how Temporal good things are compared thereunto p. 297 Dye willingly those will who are interessed in Eternal good things p. 75 Dying Men by wealth cannot be freed from the fury of a guilty conscience p. 129 E. EArthly things comprehended under Meat for three Reasons p. 6 Earthly things are but mean things in comparison of Eternal good things Ibid. Early some rise but why p. 248 Edward the Third at death forsaken of all but one Priest p. 128 End of a Christian ' s life what it is p. 72 Enemies there are many unto a Christian p. 51 52 Enemy to a Christian is Sin and that a sore one p. 53 Ephemeris a Beast and why so called p. 318 Ephorus his Saying of his Countrey-men the Cumaeans p. 249 Equal are all Men after death p. 284 Eternal good things comprehended under Meat for two Reasons p. 9 Eternal good things especially are to be laboured for p. 11 12 13 Eternal good things to be laboured for do best agree with our Natures p. 57 Eternal good things greatly laboured for by the Saints p. 63 64. Eternal good things will be possessed but by a few p. 64 65 66 67 68 Eternal good things must of necessity be gained p. 69 Eternal good things make Men willing to dye p. 75 Eternal good things are by God commanded chiefly to be laboured for p. 80 Eternal good things the best of Good things p. 84 Eternal good things the best of Good things proved by two Reasons p. 91 Eternal good things make the possessor of them good Ibid. Eternal God is p. 101 Eternal good things will do a Christian good under afflictions p. 140 Eternal good things will stand a Christian in stead and do him good when he lyes upon a sick or dying bed p. 144 Eternal good things will do a Christian good and stand him in stead at the day of Judgment p. 152 Eternal good things are always desirable p. 188 Eternal good things are satisfying good things p. 193 Eternal good things concern the Soul p. 198 Eternal good things neglected will cause vexation in hell p. 212 Eternal good things not to be gotten without labour p. 229 Eternal good things are not Fancies p. 235 Eternal good things make a Man a Rich man p. 286 Eternal good things are real good things p. 293 Eternal good things are for a Mans life p. 299 Eternity longer than the longest life p. 400 Eternity thought of should make Men provide for Eternity p. 301 Eternity with the very word Eternity a Gentlewoman was much moved p. 307 Eternales certain Hereticks so called p. 318 Evenings Returns to God p. 38 Examples of Saints to be imitated p. 59 60 61 Excellency of a Thing lieth in answering of the end p. 74 Exceter a Duke of that Place begg'd barefooted p. 170 Exhortations to get Eternal good things p. 265 Eye of Faith sees a beauty in Eternal good things p. 22â— F. FAith an enriching Grace p. 289 Faith like a Prospective-glass to the Soul p. 326 Faiths eye sees a beauty in Eternal good things p. 224 225 Fancy of some Men is that the only comfort of this Life doth consist in temporal good things p. 221 Fancy since the Fall what it is Ibid. Fancy often usurpeth upon the Vnderstanding p. 222 Favorinus his excellent Saying concerning the Soul p. 203 Few only have a share in Eternal good things p. 64 65 66 67 68 Fighting of a Battle a Comparison to set forth Christianity by p. 51 Fire hath caused great ruines p. 168 Five parts of the World onely are observed to know CHRIST p. 68 Fools are all they who labour not for Eternal good things Friendship amongst Men mutable p. 156 Fruitfulness in the heart is caused by the Holy Ghost p. 117 G. GErmany in it 26 Villages at once on fire p. 166 Gillimer the King of the Vandals his poor Estate p. 171 Glory the hopes thereof in Heaven is a cordial under sufferings p. 143 Glory in Heaven is Eternal p. 174 309 God onely desired by David p. 31 God Eternal p. 101 God hath in him all perfections Ibid. God in Covenant with any makes their condition happy God hath enough in him to satisfie a Christian p. 196 God to be a God to any is a great portion p. 291. 292 Good are all they who do enjoy Christ p. 110 Good men are men of good consciences p. 121 Good and bad not small and great will be the difference at the day of Judgement p. 133 Gospel giveth a true account of Heaven p. 235 Grace and glory better than gold and silver p. 12 Grace commended p. 96 Grace an Eternal good thing p. 97 Grace and glory how they differ p. 97 Grace cannot be lost p. 97 Grace makes a change p. 97 Grace the best riches p. 98 Grace cleanseth the heart p. 97 Grashoper was the Athenians badge p. 219 Grashoper who like it p. 218. 273 Grave in it no man is richer than another p. 131 Grave in it temporal good things yield no comfort p. 130. 131. Great gifts despised by Luther p. 31 Guise the Duke thereof said to be the richest man in France p. 292 H. HAbitation for the soul in the body but a meer habitation p. 149 Habitation in Heaven is Eternal p. 184 Hannibal disappointed in taking of Rome and why p. 320 Happy men who they are p. 292 Hearing of the word attention is required p. 21 Heart of man by nature is stony p. 115 Heart is made fruitful by the workings of the Holy Ghost p. 117 Heathens minding things of this life p. 10 Heaven a light some glorious and everlasting habitation p. 150 Heaven truly described in the Gospel p. 235 Heaven all that have a knowledge thereof do not labour for it p. 236 Heavenly happiness set forth in some Queries p. 88. 89. 90 Heavenly happiness cannot be conceived p. 90 Heavenly things are the only lasting the everlasting good things p. 264. 173 Heir of the promises one of the greatest titles that belong to a Christian p. 241 Hell full of many knowing heads p. 236 Henry the 4 Emperour in poverty p. 170 Henry the 4 King of France esteemed France equal to the Spaniards many Kingdomes p. 179 Hermet his esteem of a Cat p. 223 Holiness from the Holy Ghost p. 114 Hopes of wicked men for Heaven will be frustrated p. 66. 67. Hopes for Heaven should be grounded upon the word of God p. 240 Hopes for Heaven a Cordial under afflictions p. 143 Hopes for Heaven are but in vain built upon the promises by those who obey not the Commandements p. 242. 243 Hormisda his esteem of Christ p. 108 I. Idleness desired of most men p. 5 Idle persons unprofitable persons p. 5. 8 Idle persons
man is who hath Eternal good things p. 286 Rich a Christian may be inwardly although he be poor inwardly p. 292. 293 Riches of tentimes proves an impediment to piety p. 92. 73. 94. 95. Riches at death will leave a man to the fury of a guilty Conscience p. 129 Righteous Judge will Christ be at the day of Judgement p. 135 Rise early why some so do p. 248 S. SAints departed how to be honoured p. 60 Saints are often afflicted p. 141 Saint Anthony spent the night in Prayer p. 40 Saint Marks treasury at Venice p. 107 Saladine carried nothing but his Winding sheet out of the world with him to the grave p. 131. 286 Satisfaction in God is to be found by any Christian p. p. 196. 197. Satisfie the Soul of man the whole world will not p. 289. 290. Scipio banished idle and unprofitable souldiers from his Camp p. 5. Scipio used every morning to go first to the Capital and then to the Senate p. 36 Scriptures excel all other writings p. 18 Scriptures should be the standard of all our actions p. 59 Seneca no day idle p. 48 Seneca not afraid of death p. 148 Seriousness to be exercised when at any time a Christian is labouring for Eternal good things p 16 Serpent Scycale p. 229 Sight of God and Christ in Heaven most ravishing p. 323. 324 Sin a sore Enemy p. 53 Sin aims at the souls damnation p. 54 Sin hath made man deformed p. 98 Sleep very beneficial p. 39 Sleep why by God it hath sometimes been with-held from men p. 39. 40. 41. Sleep being with-held hath proved well for some men p. 48. Slothfulness reproved p. 262. Sluggish spirits there are that would not willingly labour p. 4. 5. Solomons judgement of these Temporal good things p. 191 Soul of man hath but a mean habitation in the body p. 149 Soul of man concerned in Eternal good things p. 198. Soul of man especially to be provided for p. 199. 200. 201 Soul of man is immediately from God 202. Soul of man most excellent p. 202. 203 Soul of man makes the body lovely p. 202 Souldiers how chosen by Caius Marius p. 31. Spaniards what they say of Aquinas his writings p. 102 Spartan Kings that raigned but a year their practise p. 320. Spiritual sloth grown common p. 231 Starrs and other Caelestial bodies why they seem small to us p. 226 Striving Christianity compared to it p. 50 Store the best p. 58 Snarez what is reported of him p. 270 Supper of the Lord holds out Christ as well as the word p. 23 Supper of the Lord what food is received at it p. 25 Supper of the Lord to it men should come hungring and thirsting p. 25 Supper of the Lord neglects thereof reproved p. 26 Swan why it is dedicated to Apollo p. 303 Sweating sickness in England p. 39 T. TAsts of Heaven how operative p. 310. 311 Temporal and Eternal things deserve serious and holy meditations p. 1 Temporal good things but once petitioned for in the Lords Prayer p. 11 Temporal good things should be subserviant to Eternal good things proved out of the Lords Prayer p. 11 Temporal good things under terrours of Conscience do no good p. 126 Temporal good things at death yield no comfort p. 127 Temporal good things will not keep off death p. 128 Temporal good things yield no comfort in the grave p. 130 Temporal good things will yield no comfort in Hell p. 136 Temporal good things are but perishing good things p. 164 Temporal good things dazel the mind and distract the judgement p. 224 Temporal good things their worth p. 265 Temporal good things may with God's good leave be laboured for p. 266 Temporal good things promised so far as needful p. 267 268 Temporal good things without Eternal will leave a man a beggar p. 277 Temporal good things but imaginary good things p. 293 Thankfulness due to God for the least mercies p. 30. 31 Theodosius how he used to spend the night p. 247 Threatnings not in vain p. 84 â—ime is precious p. 44 â—ime not mispent will be comfortable at death p. 46 â—ime is but short p. 317. 318 â—ytius his punishment in Hell p. 118 â—orments in Hell are Eternal p. 308. 309 â—ully s Offices much esteemed by the Lord Burleigh p. 20 â—urks upbraid Christians p. 76 â—urkish Emperour by Mahomets Law is bound to Exercise some manual Trade or Calling p. 8 V. VAin will not be Labour of Eternal good things p. 206 Valentinian the Emperour what comforted him upon his death-bed p. 152 Verres Deputy of Sicily his much lying in bed p. 274 Vile bodies of the Saints at the day of judgement shall be glorious bodies p. 155 Vexation often accompanieth Temporal good things p. p. 190. 191 Vitellius Emperour both of the East and the West basely used and murthered p. 170 Ubiquitaries complained of by Zanchy p. 253 Undone will all those men be when they come to dye who have nothing layd up in Heaven p. 285 Unwilling are many to take pains for Heaven though they desire to Enjoy Heaven p. 231. 232. 233 Unwearied must a Christians labour be for Heaven p. 348 W. VVAnt feared by many in this world p. 276 Want will many in Hell who do abound in this world p. 282 Wealth will leave thousands at death to the fury of a guilty conscience p. 129 Weep we have reason over neglecters of Eternal good things p. 245. 253 Wicked prone to nourish hopes for Heaven p. 65. 66 Wicked men may enjoy prosperity p. 140 Wine to be Exported was hindred by the old Romans and why p. 314 Winds about Sancto Croix in Affrick by the Portugalâ— called Monzoones 348 Wisemen are they who labour for Eternal good things p. 272 Wisemen who they are that are so accounted in the world p. 276 Woman whose house was burned minds trifles and neglects her child p. 173 World compared to a Kings Court p. 102 World is the greatest price that the Divel hath to give for a Soul p. 227 World like a going fire p. 228 World were of no use if man were not in it p. 266 Worldly things satisfie not the possessor p. 193. 194 289. 290 Wrestling Christianity compared unto it p. 50 Y YOung mans question in Matt. 19. 13. verse answered p. 11 Z. ZAnchy his complaint of the Lutheran Vbiquitaries p. 253 The Printer to the Reader NOtwithstanding the great care to prevent faults in the Printing of the foregoing Treaâ—ise yet the Reader will meet with some though but few that are great yet too many will be found in Literal and Syllabical mistakes as also in Points either misplaced or left out some hereafter follow the which and all others the Candid Reader is desired as he meets them to mend else the sense in some places possibly may not be clear In the Epistle Dedicatory 2 Page 18 line after Love add you 4 p. 14 l. before portion add a. 5 p. 7 l. for unexpected read unsuspected In the Epistle to the Reader 2 p. 11 l. before those r. for In the body of the book 4 p. 19 l. for operami r. operamini 5 p. 27 l. â— sedore r sudore 5 p. 30 l. f. Epicureate r Epiâ—ureal 7 p. 2 l. before rudiments add of the 16 â— 20 l. f. aeternitatem r. aeternitati 18 p. 4 l. for sheave r. sheaf 26 p. 30. l. after need blot out the Comma and f therefore r thereof 28 p. 10 l. for use r. useth 36 p. 3 l. after every add day 56 p 4 l. after those add words 70 p 2 l. f. of storms r. by storms 78 p. 17 l. f. willing r. willingness 87 p. 25 l. before the add of 96 p. 17 l. before consequent add a 105 p. 4 l. af labour add for 105 p. 17 l. f. tenders r. tends 136 p. 26 l. af that r. is 176 p. 33 l. f. glean r. glean 177 p. 12 l. f. ones r. one after does add to 185 p 14 l. af over add other 191 p. 21 l. f. ignomius r. ignominious 192 p. 2 l. before small add no 193 p. 18 l. after in add in the roof 193 p. 2â— l. f. salvation r. salvations 193 p. last l. f. Neroniand r. 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